Israel Regardie - The Golden Dawn - Vol 4 - 1940

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THE

GOLDEN

DAWN

An Account of the Teachings,
Rites and Ceremonies of the

ORDER OF THE GOLDEN DAWN

By ISRAEL REGARDIE

VOLUME FOUR

THE ARIES PRESS

CHICAGO, I94O

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TABLE OF CONTENTS

VOLUME FOUR

Containing

BOOK SEVEN

List of Diagrams , * , * *

Clairvoyance ......

Skrying and Travelling in the Spirit Vision

Tattwa Visions ........... .......

Vision of the Universal Mercury . . ,

Talismans

Sigils . . . . .........

Telesmatic Figures * .

Further on Telesmatic Figures *

Talismans and Sigils . . . .

Polygons and Polygrams

The Tattwas of the Eastern School

BOOK EIGHT

7

ii

29

43

47

5 1

57

61

64

74

89

95

Geomancy ... * * . . . . 1 1 2

Book K T”. Description of Tarot * # . 137

Tarot Divination by G, H, Fratre S. R. M. D.. . . 177

Tabulated Rules 200

The Tarot Trumps by G, H. Soror Q. L. 209

Tree of Life projected in Solid Sphere , , , .218

The Four Tarot Aces 236

BOOK NINE

Introduction to the Enochian System... .260

The Book of the Concourse of the Forces. 274

Notes to the above, by S. R. M. D. 298

Part Two of the Concourse of the Forces (practical). 310

Further Rules, by G. H. Fratre Sapere Aude .323

Part Three. Rituals of the Elements, etc .328

Part Four, Enochian Chess .346

LIST OF DIAGRAMS

The Tattwa Symbols .

Sigils of Metatron and Elohim

Sephirotic Sigils

Sephirotic Sigils

Sigils of the Enochian Alphabet , . , .

Geomantic Talisman

Qabalah of Nine Chambers *,.,*.*

Kameas of the Planets ■*,....*****..*«

Olympic Sigils

Divinatory Sigils of Geomancy

Plan of Geomantic Divination ........

Geomantic Divinatory Map

Method of Counting in Tarot divination
First Tarot Cut (Tetragrammaton) , ,,

First horse-shoe layout

Second Tarot Cut (Twelve houses)...*

Second horse-shoe layout

Third horse-shoe layout . . . * *

Fourth Tarot Cut (decanates) , *

Fourth decanate layout *

Fifth Tarot layout (Tree of Life)*..,.,

Fifth horse-shoe layout *

Northern Hemisphere

Southern Hemisphere

Golden Dawn Symbol in the decanates *

S. A/s Key Plan of Sephiroth

S* A/s Key Plan of the Paths

S. A/s Key Plan of the Tarot

The Course of the Aces . , .

Table of Elements and Tarot Aces

Tables Showing Elemental Qualities

Hourglass Symbol *

Convoluted Transmission of Forces . * . ♦
Direct or Creeping Serpent Formula

Looped or Flying Serpent Formula * .

Leaping Serpent Formula

Revolving or Flowing Formula * * .

The Four Enochian Tablets .........

The Name of the King (Central Whorl),

The Six Seniors

Lesser Angle of Fire of Water Tablet , . .
Method of Attributing Tetragrammaton

13

58

77

78

■ * 79
81-86

.. 87
*,113
, , 116
, . 123
. . 181

184

185

189

190
192
194
194

198

199

219

220
230

233

234

235

239

240
243
247
250
252

254

255

256

270273

,,..277
,,,.277
.... 280

281-284

Dccanates attributed to Central Cross . .287

Earth Angle of Water Tablet ........... 290

The Tablet of Union . . . . . 290

Tetragrammaton attributions to Lesser Angles . ♦ k . .292

Triangles of Enochian Squares 293

Triangles of Squares in Great Central Cross .......... 294

Examples of Pyramids 296

Table of Attributions 298

The Enochian Alphabet 299

Direction of forces in the Triangles ....... 301

Sigils of the Angelic Tablets .307

Egyptian Pyramid Gods 316-317

Enochian Chess-Board 356

BOOK SEVEN
CLAIRVOYANCE
TALISMANS
SIGILS
ETC.

CLAIRVOYANCE

(Note: this paper is compiled from several unofficial
documents which were not sufficiently interesting to
publish in unabridged form by themselves. Also several
pieces of oral instruction are here included. I have
kept rigidly to the technique as taught and practised
in the Order — I.R.)

“The subject of clairvoyance must always be in the
highest degree interesting to all who are aspiring after
Adeptship even in its lowest grades . . . We frequently
meet with two opposite attitudes towards the subject,
both in the outer world and amongst our junior
members. Both these attitudes are hindrances to its
proper study, and therefore I shall preface my remarks
by a few words concerning each of them.

“The first is fear of clairvoyance. And the second is a
disproportionate estimate of its value.

“Both of these attitudes arise from a misunderstand-
ing of its true character. People imagine that somehow
the power of clairvoyance is obtained secondhand from
the powers of evil; or that its exercise will bring those
who practice it under their influence. Or, on the other
hand, they imagine that the power of clairvoyance will
save them a great deal of trouble, and give them a
short and easy path to the information and guidance
they desire. In fact, that these may almost be attained
at will. Nay more, would such a power not fully
satisfy that curiosity which is one of the pitfalls of the
superficial student?

“The properly trained clairvoyant need have no fear
that he will thereby expose himself to the powers of
evil. It is the untrained natural clairvoyant who is in
danger. Training will give him knowledge, discipline

<n>

and protection, such as will protect him from the
onslaught of the averse powers.

“On the other hand, let him who desires to save
himself trouble and to gain knowledge to which he has
no claim, be very well assured that only ‘in the sweat
of his brow’ can he obtain this power and exercise it
in security. And that he who seeks to gratify his
curiosity will either be mortified by disappointment or
distressed by discoveries he would much prefer not to
have made. Trained, humble, and reverent clairvoy-
ance is a great gift, opening up new worlds and deeper
truths, lifting us out of ourselves into the great in-
pouring and outpouring of the heart of God.” (G. H.
Fratre F.R.’s notes.)

The earliest experiments in clairvoyance as taught by
the Order are with the Tattwa symbols. These, with
their traditional names, significances, symbols and
colours are:

Akasa — Ether or Spirit.

Vayu — Air.

Tejas — Fire.

Apas — Water.

Prithivi — Earth.

Symbol: black or indigo

egg-

Symbol: a sky-blue disc
or circle.

Symbol: Red equilateral
triangle.

Symbol: a silver crescent.
Symbol: a yellow square
or cube.

In brief, the traditional occult concept of the Tattwa
is that of a vital current of ether or force — the Hindu
Pranas — W'hich issues in a steady stream from the Sun.
That stream is five-fold, and flows around our earth,
vitalising its astral substance or its sphere of Sensation.
In short, they are the currents or sub-planes of the
Astral Light. The theory has it that the Element of
Akasa is strongest at dawn, when the Sun rises, and
its power continues for the space of two hours, when
its force subsides and glides into Vayu, Air. This also
persists or is in course for the same period. Each Tattwa

< I2>

or current of force is believed to exist strongly for this
length of time, each merging at the end into the suc-
ceeding Tattwa in the order given above. After the
current of Prithivi is exhausted, the cycle recommences
with Akasa, and continues in the same order again
and for the same periods.

As no element on our plane can exist in an unmixed

<i3>

form, but contains within itself the constituents of all
the others, or possesses several grades or planes of its
own substance, so each Tattwa is subdivided into five
divisions, currents or planes. Akasa of Akasa, Spirit of
Spirit, would be the most tenuous and purest form of
that element, the integral nature of Spirit — its highest
essence. Vayu of Akasa would refer to its airy quality;
Tejas of Akasa to its fiery and dynamic aspect; Apas
of Akasa, its fluidic and watery phase, while Prithivi
of Akasa, its most terrestrial phase, or that aspect of
its power which more nearly than the others contacts
the earth. The same five-fold division, in the same
five-fold order, applies equally to the other elements.

The student is strongly urged to make these symbols,
and have a set of them with him for working. The
primary or simple Tattwa should be made about two
or two and a half inches in height. It is recommended
that coloured papers be used rather than water colours,
since the brilliance of the former is much greater than
the latter. The lacquer paints which are now easily
obtainable may also be used to good effect. If the
symbols are cut from coloured papers, they should
be pasted on clean unused cards length upwards. The
method of indicating a sub-Tattwa, or a charged or
compound Tattwa, is to paint or paste upon the princi-
pal S3unbol a smaller symbol of the charge or sub-
element. Thus, in the case of Tejas of Prithivi, Fire of
Earth, Prithivi which is the major symbol should be
made about two and a half inches square, whilst the
red triangle, each angle about half an inch long, should
be pasted in the centre of the larger symbol. It is a
useful preliminary also to write on the back of the
card the appropriate Divine and Angelic Names.

The method of using these Tattwa symbols for
clairvoyance is a simple one. My remarks in the follow-
ing example will refer to the element of Prithivi, Earth,
the yellow square, and what is said of this will apply
equally well to the remaining symbols. Though the

< 14 >

method is simple, it is far from fool-proof, and the
description of it should be read several times.

The student should be calm and quiet, and, sitting
in his chair, take the card bearing the symbol of the
yellow square in his hand, and gaze intently at it for
about twenty seconds. Quickly transferring his atten-
tion from the symbol to any white surface, such as the
ceiling, or a sheet of paper at his side especially pro-
vided for the purpose, he will see, by reflex optical
action, the same shape but in a direct complementary
colour. This will be a sort of luminous lavender-blue,
or pale translucent mauve. The actual tint of this
complementary colour will depend wholly on the depth
of the yellow used in the first place, as well as upon
the lighting conditions prevailing at the time of the
experiment.

Immediately this mauve square is seen, the student
should close his eyes, and endeavour to visualize in
imagination this mauve square as standing before him.
This clearly perceived by the mind’s eye, let the student
at once imagine that it enlarges itself, becoming an
object large enough for him to pass through. The next
step is to imagine that he is actually passing through
this square, as though it were a door. The best method
of doing this is to employ the Neophyte sign, the Sign
of the Enterer, which is that of “groping for light.” It
is essentially a projecting sign, and the effect should be
of having projected himself through this door or gate-
way. It is recommended that the student rise to his
feet at this juncture and, still visualizing the enlarged
square with closed eyes of course, perform this Sign
of Homs physically, and believing himself through it,
sit down ready to commence the vision.

One of the other instructions puts it thus: “First
meditate on the element selected, soak yourself in it
till, if it be Fire, you feel hot; if Water, wet, and so on,
all the time co-ordinating the symbol with your sensa-
tions. Then, laying aside the symbol, and closing your
eyes, endeavour to project and enlarge that symbol

<i5>

before you, regarding it as a gateway through which
you are to pass . . . Deliberately will to pass through
the gateway. Let him imagine that he can hear it close
behind him.”

Yet another version, this time written by D.D.C.F.
says: “Keep up the design, form and colour in the
Akasic Aura, as clearly as they appeared in material
form to the outward seeing. Transfer the vital effort
from the optic nerve to the mental perception, or
thought-seeing as distinct from the seeing with the
eye. Let one form of apprehension glide on into the
other. Produce the reality of the dream vision by
positive will in the waking state . . . Then maintaining
your abstraction from your surroundings, still concen-
trated upon the symbol and its correlated ideas, you
are to seek a perception of a scene or panorama or view
of the plane. This may also be brought on by a sense
of tearing open, as a curtain is drawn aside, and seeing
the ‘within’ of the symbol before you.”

The principal idea is to imagine the symbol, in its
complementary colour, as a door and to pass through
it. Having imagined that there has been a passing
through the door, and clearly realising, in this instance,
the mauve Square behind him, the seer should make
an effort to look about him. Let him endeavour to see
objects, entities, or some sort of landscape. Most always
these take the form of pale stilled pictures, seen as it
were with the mind, or the eye of imagination. Hillocks,
meadows, rocks, vast brown boulders may be seen, and
what is most important, there should be a strong sense
of being within the element; the seer should under-
stand, as he has never quite realised before, the true
nature, the ‘feel’ of Earth.

Before aught else occurs, the Divine Names appropri-
ate to that element should now be vibrated, beginning
with the Deity Name. The student should vibrate each
slowly and audibly several times. Thus, he would
vibrate Adonai ha-Aretz, three or four times, then the
name of Auriel the Archangel of Earth, followed by the

< i6>

name of Phorlakh the Angel of Earth, These will
usually suffice though the Hebrew name of the element
and cardinal quarter may also be employed. Various
changes may now be perceived to occur to the land-
scape; it will become alive, vivified and dynamic, and
the sense of the element should become even more
clearly and vividly defined. Also a being may appear,
one whose characteristics pertain to the element of
Earth, and his garments, their colours, and his other
ornaments should be in the appropriate colours. Under
no circumstances should the Seer wander from his
doorway alone; he should always wait until one of these
elemental beings or “guides” appears, and he should
continue vibrating the names until one does appear, or
until he obtains the sense that one is present. Some-
times, and with some students, there is no clear vision
of these occurrences or beings, but only a sense or
intuition or powerful instinct that such and such a
thing is happening, and that such a type of being has
appeared. This often is more trustworthy than the use
of sight or other sense.

The guide having made his appearance, he is to be
tested by every means at the Seer’s disposal. First of
all, it is well to assume the Sign of the Grade to which
that element is referred. In this instance, the Sign of
the Zelator should be made, by physically as well as
astrally raising the right arm to an angle of forty-five
degrees. The guide should answer this wi.th the same
Sign or another which is unmistakeable proof that he
belongs to the element and has been sent to act as
guide. If there is deception, these signs will cause him
distress, or at once the vision will break up, or the false
guide will disappear. He should also be asked clearly
and deliberately whether he comes to act as guide in
the name of the appropriate Deity Name. If all this
strikes the Seer as satisfactory, and his doubts settled,
let him follow the guide to wherever he is being led,
carefully noting whither he goes, and asking questions
about the element or whatever he sees.

<i7>

A very important thing is here to be noted. On these
subtler planes, or within the realms of these symbols,
form takes on symbolic implication which we, on earth,
have obscured if not lost. It is only human beings who
swathe themselves in garments whose shape and colour
bear no relation to their true character. “Even on our
own plane, the clothing of animals is pregnant with
meaning, and on the astral plane this is far more
emphatically the case. An elemental may, for some
purpose of its own, masquerade for a time in alien garb,
but we are given a certain definite procedure to follow
in dealing with them.”

The Signs of the elemental Grades, the vibration of
divine and angelic names, and the tracing of appro-
priate pentagrams are symbols which powerfully affect
these elemental inhabitants of the astral, and prevent
or disclose deception. It is but rarely that there will
be necessity to resort to anything so drastic as the
Pentagrams in these tattwa visions, for the vibration
of the Hebrew name either of the element, or of the
Archangel will restore order and harmony. The true
form, colour, clothing, even adornments such as jewels
and embroideries are consonant to the element and
character of the beings under discussion. And unless
they are, the Seer may be sure he is being imposed on,
and should act accordingly — at once. In a short while,
after only a few astral experiences, these symbolic ideas
will have been sufficiently familiar to the student to
enable him at once to detect error or imposition.

In the event of employing a charged or compound
Tattwa such as let us assume, Fire of Earth, indicated
by a Red Triangle within a larger Yellow square, it
may happen that the seer may find himself being
escorted from one guide to another, and passed from
one plane to another. The same test should be applied,
and not the slightest loophole should be left for the
entry of even the smallest incongruous item. The divine
names of the secondary Tattwa should be vibrated,
and the grade Sign attributed to it should be assumed.

< i8>

Only when fully satisfied, and he must never permit
himself to be easily satisfied, should the Seer proceed.
If the first guide be left behind, he must be accorded
courtesy of farewell. “ Always treat these beings with
courtesy and in accord with their rank. Pay deference
to the superior orders, the Archangels, Angels and
Rulers. To those of lower rank, bear yourself as an
equal; and to those lower still, as to servants whom you
treat politely, but do not allow familiarity. Elemental
pure and simple, such as fairies, gnomes and so on, must
be treated with firmness and decision, as they are often
mischievous and irresponsible, even though free from
malice.” It is also said to be a good practice, since form
is symbolic in these regions, to imagine yourself as
large as possible, always taller than the being con-
fronting you; and under every circumstance maintain
self-control and fearless demeanour.

At first, and for the first half-a-dozen experiments,
the student should be content with the simple observa-
tion of the landscape and, if possible, the type of guide
who appears in answer to the Names. At the beginning
it is more important to acquire facility in passing
through these symbolic doors than in acquiring im-
pressive visions. The Seer will find himself on the right
track if he is content, for quite some little time, with
a glimpse of a hill, a cave, an underground hall, or an
Angel of the Element, and so on, returning after the
brief visit. With facility acquired, he may stay in the
vision for a longer period, which should be relatively
full of incident and action, and should impart no
little knowledge.

The method of leaving the Tattwa and returning to
Earth is the precise reversal of the initial process. After
thanking the guide and bidding him farewell, the Seer
should retrace his footsteps to the symbolic Door — the
purple or lavender-blue square. It is insisted that this
return should be made as definite as possible. That is,
there should be no sudden departure from the place
and finding oneself back in one’s normal state of mind.

< 19 >

The Seer will be wise if he carefully follows the passage
he has walked through, even if it has been a very long
way, the reason being that it is well to keep the two
states of consciousness, the two planes, quite distinct
from one another. There should be no merging of the
elemental plane into the plane of everyday conscious-
ness, and the best way of ensuring this is to make both
coming and going follow a definite and distinct tech-
nique. After having found your way back to the door,
you pass through it, again with the Sign of the Enterer,
and return to your body. At once stand up, and make
physically and firmly the Sign of Silence, raising the
left forefinger to the lips, and stamping with the right
foot. Always note that the first Sign of the Enterer is
answered and followed by the Sign of Silence.

It is not well to repeat these experiments too fre-
quently at first; some advise an interval of several days
between them, for the first few months of one’s efforts
in this direction. But when performed, the seer should
make every effort to avoid self-delusion and deception.
He should be alert the whole time, and never embark
on these experiments when tired or not physically well.
At the least threat of incoherence, or the entry of
incongruous symbols or elements into the vision, the
names, signs, and symbols should be repeated. Thus
and thus alone may he hope to avoid delusion. These
planes are a source of untold danger to whosoever is
not able to take them with the proverbial grain of salt.
Flattery, which is one of the most frequent types of
delusion encountered, and the most common source
of trouble, should be avoided like the plague. Madness
lies that way and I cannot stress too strongly that
vanity should be wholly discarded, and flattery
eschewed.

During his adventures, the Seer should endeavour
to describe carefully and in full detail the landscape of
the vision. He should discover if possible the special
attributes and nature of that plane, the type of its
inhabitants — spiritual, elemental and so on; the plants,

< 20 >

animals and minerals which would correspond to its
nature; the operation of its influence upon Man,
animals, plants and minerals here.

The process of working by placing the symbol upon
the forehead, instead of imaginatively passing through
it, is not a good practice. S.R.M.D. claims that it is
liable to derange the brain-circulation and cause mental
illusions and disturbance, headache and nervous ex-
haustion. It is also necessary to avoid self-hypnotism,
for this would dispose towards mediumship and make
the Seer the playground of forces. The Seer at all costs
must control, and not permit himself to be controlled.
If in danger at any time, or should he feel that he
cannot accomodate the forces of the vision to his will,
or that his self-control is breaking, he should resort to
the vibration of the Names, and then retire from the
vision.

By continuing these practices for a long period of
time, the inner clairvoyance will develop, and with
perseverance the visions will grow from vague inde-
terminate pictures, hardly distinguishable from im-
aginative concepts, to vivid powerful experiences. But
even when these do occur he should under no circum-
stances accept them on their face value or neglect his
tests, for the whole astral plane, apparently, seeks to
delude the Seer and if he opens himself, by neglecting
the tests, he is lost. With considerable practice, too,
the symbols may be discarded for they will not be
required to give entrance to the planes, though for the
beginner no attempt should be made to work without
the use of the actual material symbol. It will be found
wisest to keep as much to the physical plane as possible,
by employing the physical symbols, and by making
the appropriate signs and steps with the physical body,
as well as by speaking audibly and describing the
vision as it proceeds.

When the student has become fairly proficient with
the use of simple Tattwas, he should experiment with
the compound Tattwas, and not be satisfied with his

< 21 >

ability to skry until he is perfectly familiar with every
part of the planes represented by those symbols. Then
he can devise further experiments with other symbols.
The use of the element Akasa, the indigo egg, was in
the Order usually postponed until entry had been
obtained into the Second Order. The reason for this
was that no traditional Names are provided for use
with this symbol as with the other four, and the student
must discover or devise his own. As has already been
described at length the entrance into these subtle planes
is obtained by means of the Divine Names; the rule
being to invoke the highest Names known by the Seer.
Any student who has studied the Adeptus Minor
Ceremony, and the Ritual of the Pentagram will realise
what Names are required for use with this symbol of
Akasa. Eheieh, Agla, Y eheshuah, and Eth will be the
general Names for the simple Tattwa, and the com-
pound or charged Akasa cards will demand the use of
the Names from the Enochian Tablet of Union.

It will be found a good plan to prepare cards of the
Geomantic symbols painted in their appropriate col-
ours, for these make perfect “doors” through which the
Seer can pass. And while these symbols are also at-
tributed to the elements, the vision acquired from the
Geomantic symbols using the names of the appropriate
Rulers and genii will be quite distinct in character
from those of the Tattwa cards. The Hebrew letters,
the Tarot cards and Sigils, the planetary and zodiacal
Signs, and Sigils of every description may be used to
yield the symbolic door to a subtle plane. A vast new
field of knowledge is thus opened up. The names appro-
priate to each of these symbols are given in these
papers, which should be carefully studied by the
student. And he should remember that the formula of
the employment of the divine Names and signs applies
equally to these other symbols as they did to the
Tattwa cards.

There was a good deal of glib parlance within the
Order as to “astral vision” and “etheric vision.” The

< 22 >

former was described as the ordinary Tattwa vision, in
which objects and landscapes, though vivid and alive,
are yet “flat” as though reflected on a mirror. Rather
like a cinematograph film. “In this form of descrying,
note that you see objects reversed, as to right and left,
for which suitable allowance must be made.” The use
of the phrase “mirror-like vision” is actually a very
adequate description. Yet this is capable, as develop-
ment proceeds, of merging into another type of vision —
a full-blooded clairvoyance, in which things and people
are seen in three dimensions, and as though the seer
were not merely watching the scene, but were actually
in it. Some explained that as “etheric vision” although
the actual Order documents describe this as the
clairvoyance ensuing from astral projection. Greatly
Honoured Fratre D.D.C.F. states: “If instead of this
simple vision a ray of yourself is sent out and actually
goes to the place (astral projection) there is not
necessarily the sense of reversal of objects . . . Scenes,
things, instead of being like pictures, have the third
dimension, solidity; they stand out like bas-relief, then
haut-relief, then you see as from a balloon, as it is said,
by a birds-eye view. You fee! to go to the place, to
descend upon it, to step out upon the scene, and to be
an actor there.” The same rules laid down for the
simpler method of skrying should be followed here, and
always the highest divine names should be used, and
constant tests applied. The paper which follows this,
dealing with Skrying and Astral Proiection by V.N.R.
will explain the process a little more fully by means of
setting forth an example of its working.

Another technique, making use of this faculty, was
described in a paper recording a lecture bv Fratre Sub
Spe. The idea was to re-read the rituals, and then
endeavour to re-tread the Paths astrally. One example
given, was that the Seer should formulate in imagina-
tion a vast pylon, and within its gates he should visual-
ise the Hebrew Letter Tau, the 12nd Path. This should
be preceded by a study of the Ritual of the Theoricus

< 23 >

Grade, especially of the Rite of the Kerubic Stations.
Then, imagining himself passing through this Letter
Tau, and entering the Pylon, he should proceed to make
the appropriate Pentagrams and Hexagrams, and vi-
brating the Divine Names appropriate to that plane.
The resulting vision should be similar to the passage of
the Path in the ceremony, but whereas this latter was
purely symbolic, the former may be real and dynamic,
and may develop into an initiation in the true sense
of the word. The same technique may be applied to
every Path and to every Sephirah.

Developing still further from this, there is another
practice which passes beyond mere clairvoyance,
though making use of it. This is called Rising on the
Planes, and is a spiritual process after spiritual concep-
tions and higher aims. “By concentration and contem-
plation of the divine, you formulate a Tree of Life
passing from you to the spiritual realms above and
beyond yourself. Picture to yourself that you stand in
Malkuth, then by the use of the Divine Names and
aspiration ,you strive upwards by the Path of Tau
towards Yesod, neglecting the crossing rays which
attract you as you pass up. Look upwards to the
Divine Light shining downward from Kcther upon you.
From Yesod, leads upward the Path of Samekh, Tem-
perance; the Arrow, cleaving upwards, leads the way to
Tiphareth, the great central Sun.” D.D.C.F. also sug-
gests that, having risen to Tiphareth, the Adept skryer
should formulate to himself that he is bound to a Cross,
exactly as occurred in the Adeptus Minor Ceremony,
and by invoking the Great Angel HUA beseech help
and guidance in the pathway of Light. By this method,
he may more easily ascend the planes which lead to
the glory of the Crown. Thus formulating in the im-
agination the different parts of the Tree of Life, and
vibrating the God-names appropriate to the Sephiroth
or Paths, the Seer may find himself, if his aspiration
is sincere and keen, rising towards the Spiritual Light,

< 24 >

bathed in that golden glory of effulgence which is
continuously shed from above.

Though it may seem rather out of place to quote
Aleister Crowley here, yet he has written things in his
Magick on this subject that are so very important that
I am impelled to quote them here for the benefit of
the student. The important drill practises, in his belief,
are:

“i. The fortification of the Body of Light by the
constant use of rituals, by the assumption of God-
forms, and by the right use of the Eucharist.

u 2. The purification and consecration and exaltation
of that Body by the use of rituals of invocation.

“3. The education of that body by experience. It must
learn to travel on every plane; to break down every
obstacle which may confront it.”

In a footnote to the above, he has appended a foot-
note which I reproduce herewith:

“The Aspirant should remember that he is a Micro-
cosm. ‘Universus sum et Nihil universi a me alienum
puto’ should be his motto. He should make it his
daily practice to travel on the Astral Plane, taking in
turn each of the most synthetic sections, the Sephiroth
and the Paths. These being thoroughly understood, and
an Angel in each pledged to guard or to guide him at
need, he should start on a new series of expeditions to
explore the subordinate sections of each. He may then
practice Rising on the Planes from these spheres, one
after the other in rotation. When he is thoroughly
conversant with the various methods of meeting un-
expected emergencies, he may proceed to investigate
the regions of the Qliphoth and the Demonic Forces.
It should be his aim to obtain a comprehensive knowl-
edge of the entire Astral Plane, with impartial love of
truth for its own sake; just as a child learns the
geography of the whole planet though he may have no
intention of ever leaving his native land.”

The clairvoyance thus obtained may be used to
w'atch the progress of Ceremonies, when it becomes a

< 25 >

highly useful gift, sometimes a necessity; and also in
observing what occurs astrally when certain Sigils or
Pentagrams are traced or Names vibrated.

There are several methods of testing and protection,
in addition to those already mentioned. The supreme
method of protection — though it is infinitely more than
a technical means of banishing — is through the assump-
tion of the God form Harpocrates. The astral image
should be formulated either as rising from a Lotus, or
else standing erect over two crocodiles. Little need be
said about this technique; it is adequately described
elsewhere, in Z.i. Incidentally, this is an excellent
preparation for meditation or vision, to formulate the
form about and around one, and to identify oneself
with it.

In the event, during any vision, that the Seer is
approached by entities, as to whose integrity or true
character he has some doubts, the simplest form of
testing is to formulate between the Seer and the ap-
proaching entity the Banner of the West. As described
in the document about the symbolism of the Neophyte
Ceremony, this Banner is that which bars and threat-
ens. It is one of the insignia of the Hiereus, whose
throne is in the West of the Temple, and his office is
that of “the Avenger of the Gods/’ so situated as to
represent a seat of witness and of punishment decreed
against evil. And all his insignia partake of this sym-
bolism. Thus, should the being be of an evil nature—
“thus far and no farther” is the message indicated to it
by the Banner. The interposition of the Banner would
be immediately efficacious, by causing it to disappear
instantaneously. If, however, the entity is well-inten-
tioned and not evil, no harm will have been done by
that formulation. No balanced force, no power of good,
will object or resent legitimate forms of testing its
integrity.

Since, likewise, the Banner of the East, one of the
insignia of the Hierophant in the East of the Temple,
“represents the ascent of the Initiate unto perfect

< 26 >

knowledge of the light/' it may assist to formulate this
Banner about his own being. The Central Cross of the
Banner will suggest his own form with outstretched
arms — a true calvary cross. About him, the Seer will
visualise vividly the interlaced red and blue triangles
of the Tiphareth hexagram, at the same time imagining
that the white triangle of the Supernals has descended
into his heart. The alternate and occasionally simul-
taneous use of these Banners is a powerful means of
banishing the evil, and invoking balanced power to
one’s aid. In the rubrics of certain rituals, the injunc-
tion occurs to formulate this Banner about talismans
or flashing Tablets that are being consecrated, as this
process assists the descent or the incarnation of the
Light, or the invoked force, into the symbol.

The employment of the Rose-Cross together with
the vibration of the Pentagrammaton, YHShVH is
likewise another method of ensuring protection and of
banishing evil. Usually, as previously stated, any threat
of danger on the elemental planes represented by the
Tattwa symbols may be met simply by the vibration
of the appropriate divine names, and, though very
rarely necessary, by the banishing Pentagrams traced
in the air. The Rose Cross and the Pentagrammaton
will apply more to planes above or more powerful than
those of the Tattwas. Experience combined with a
sound instinct will dictate to the Seer when such sym-
bols should be used. He will find it occasionally of
great assistance to commence his experiments by the
preliminary use of the Banishing Rituals and by
burning some incense.

In the Outer Order of the Stella Matutina, or the
Golden Dawn, formal dress for this type of work as
for Temple ceremonies consisted of a black gown, red
slippers, and a black and white nemyss; the sash of
the grade could also be worn. In the Order of the R.R.
et A.C., it was customary to wear a white gown, yellow
or gold slippers, a nemyss of white and yellow stripes,
and the Rose-Cross lamen on one’s breast. The Lotus

< 27 >

Wand should be employed and held in the hand whilst
skrying,, and the Four Elemental Weapons — Fire
Wand, Water Cup, Air Dagger, and Earth Pentacle,
should be placed before one. If there is a small table
convenient, this should be covered with a black cloth,
and the implements grouped on this as upon the Altar,
while the Cross and Triangle of the Order should be
put in the centre. Sometimes, a sympathetic projection
into the elements may be encompassed by the pre-
liminary use of the appropriate Prayer of the Elements
provided in the grade rituals.

<28>

OF SKRYING AND TRAVELLING
IN THE SPIRIT-VISION
By V. H. Soror, V.N.R.

Having acquired the general rules, it is probable that
the student will discover for himself particular methods
more or less suited to his own particular temperament.
But it may prove useful to some for me to write in some
detail the mode of skrying and of astral projection
which I have proved likely to bring successful results,
and which by reasons of its continual tests would tend
to lessen the many chances of illusion. Before proceed-
ing further it may be well to refer to the Microcosm
Lecture (in Volume One) regarding the theory of skry-
ing and astral projection.

The rules for skrying and astral projection being
almost similar, the two subjects can be studied to-
gether, the one being taken as the complement of the
other.

You can commence the operation “skrying” simply.
That is to say, not projecting the astral beyond the
sphere of Sensation into the Macrocosmos, but retain-
ing it and perceiving some scene in the Universe
reflected in the symbol which you hold, this latter
being to you as a mirror which shall reflect to you
some scenes not within your range of sight. And
secondly, you can continue the operation by using the
same symbol, and by passing through it project yourself
to the scene in question, which before you had only
perceived as a reflection. The latter process will prob-
ably appear more vivid to the perception than the
prior one, just as in material vision one is less likely
to be deceived by going to a place and actually examin-

< 29 >

ing it, than by obtaining knowledge of it from a mere
reflection in a mirror.

For example, in the room in which I am now, I see
reflected in a mirror a portion of the garden. I obtain
an impression of all within my range of sight, but not
nearly so powerful a one as when I step out into the
garden to the spot in question, and examine all the
objects therein, feel the atmosphere, touch the ground,
smell the flowers, etc.

But it is well to practise both methods. The latter
will probably be found to be more instructive though
far more fatiguing, since you will, when projecting the
astral, have to supply it with much vitality, drawn
mostly from the Nephesch.

In both skrying and astral projection, then, the key
of success would appear to be, alternately to employ
Intuition and Reason, firstly by permitting, each
thought-picture to impress itself on the brain in the
manner comprehended generally by the word ‘inspira-
tion/ followed by the reason applying its knowledge
of correspondences to an affirmation or correction of
the same.

You must be prepared to receive impressions of
scenes, forms and sounds as vivid thought forms.
“Thought forms” I use for want of a better word. There
are distinctly in these experiences, things heard, things
felt as well as things seen, which would prove that the
qualities that we are here using are really the subli-
mated senses. That the faculty of clairvoyance, etc.
exists is easily provable after a little patient exercise
with one of the first methods given unto us for the
practice of skrying.

Take the Tattwa cards, and from them choose one
at random, without looking to see what symbol it may
represent, and lay it down on a table face downwards.
Then try mentally to discover the symbol. To do this
make your mind a blank as much as possible (yet
always keeping control over the same) chasing there-
from, for the time being, the reasoning element,

< 3 ° >

memory, etc. You will find that after a few moments
of gazing attentively at the back of the card, that it
will seem as though the thought form of the Tattwa
appeared to enter the mind suddenly, and later, when
more practised, it will probably appear t:o you as if the
Tattwa symbol were trying to precipitate itself ma-
terially through the back of the card, (i) But some-
times, especially if the cards have been long kept
together in the pack in the same order, we may find
that the back of the card in question is charged astrally
not with the symbol upon its face, but with that upon
the card whose face has been next its back in the order
of the pack.

Some may find it easier to turn the card over astrally,
that is in imagination, and in imagination endeavour
to perceive what flashes into the mind at that moment.

As it is with the Tattwas that our first experiences
are made, I wall choose one to illustrate the following
rules, preferably one that shall be in harmony with the
time that I commence my working. (2).

Rules for Skrying. Work if possible in an especial-
ly prepared magical room, S. M. altar in the centre,
on which stand the four elements and the Cross and
Triangle, incense burning, lamp lighted, water in the
cup, (3), bread and salt. As well as these, place on the
Altar your four magical implements. Clothe yourself in
your White Robe, and 5 — 6 sash, wearing on breast
your Rose-Cross.

Have by you your Sword and Lotus Wand. Sit at
the side of the Altar facing the Quarter of the Element,
Planet or Sign with which you are working. Should any
other Frater or Soror be with you, arrange that they
shall sit in balanced disposition (5) around the Altar.
That is, if the forces with which you work be in the
West, your place is East of the Altar facing West across
it. Should it be inconvenient for you to have your own
consecrated room, or to have all or any of your imple-
ments for your experiment, do your utmost to imagine
them as astrally existing about you, and in any case

< 3 1 >

in astral projection wear the garments and insignia
astrally all through the experience. In fact, after con-
stant, most constant, practice you will not probably
find the absolute physical so necessary. Yet remember,
that though the material in magical working is the
least important of the planes in one sense, yet in an-
other it is of the utmost importance for it crystallises
the astral plane and completes it. And also have
before you the exact correspondences of certain uni-
versal formulae (for in the aforesaid insignia and
implements you hold a perfect representation of the
Universe (6), the contemplation of which should in
itself tend to prevent your mind dwelling on irrelevant
subjects, but on the contrary compel your attention to
the sublime studies of the mysteries of the Macro-
cosm.) Also do these Insignia, which have been conse-
crated, give you a certain power through their having
attracted rays of force from the Infinite Invisible more
or less potent in proportion to your development.

The importance of using the implements on every
occasion would appear to be great. For the implement
assists the invoking of a ceremony, and the latter
should help the implement, and therefore every voyage,
for example, to the realms of Fire or Water should add
a flame to the Wand and moisture to the Cup.

Next purify the room with Fire and Water and the
Lesser Banishing Ritual of the Pentagram. Imagine
that we have chosen as a Tattwa, Apas-Prithivi. For
this symbol naturally, use the correspondences of
Water and Earth, but bear in mind that the World of
Water is here chiefly expressed, the Earth being sec-
ondary. Therefore in this particular example, it is well
to use principally the Cup, the Pentacle only in a minor
sense. To imply this, use the Cup to make even many
of the Earth symbols, and only occasionally employ
the Pentacle in working the particular symbol.

In this suppositious case of , thoroughly to fill

< 3 2 >

your Sphere with the idea of this Tattwa, draw with
the Cup around your Room the Greater Invoking
Ritual of the Pentagram both of Water and of Earth.
Then return to your seat, and for Process One, Skrying,
do the following. Place the Tattwa card before you on
the Altar, take the Cup in the right hand and the
Pentacle in the left, and look at the symbol long and
steadily until you can perceive it clearly as a thought
vision when you shut your eyes. Vibrate the Names of
Water and of Earth (Empeh Arsel, etc.) and try to
realise the mental union more and more. It may help
you to perceive it as a large crescent made of blue or
silvery water containing a cube of yellow sand. Con-
tinue trying to acquire a keen perception of the Tattwa
until the Element and its shape and its qualities shall
seem to have become a part of you, and you should
then begin to feel as though you were one with that
particular Element, completely bathed in it, and as if
all other Elements were non-existent. If this be cor-
rectly done, you will find that the thought of any other
Element than the one with which you are working will
be distinctly distasteful to you.

Having succeeded in obtaining the thought vision of
the symbol, continue vibrating the Divine Names with
the idea well fixed in your mind of calling before you
on the card a brain picture of some scene or landscape.
This, when it first appears, wall probably be vague, but
continue to realise it more and more of whatever nature
(imagination or memory, etc. (8), you may believe
it to be — remembering that this is a passive state of
the mind, and not yet is the time to test or reason
(9). Only when the thought picture shall have become
sufficiently tangible and vivid, and you find that you
are beginning to lose the sense of confusion and vague-
ness should you begin to apply tests. Before this period,
all reasoning, all doubting, is destructive to the
experiment.

In all probability, the thought picture may become
so clear to you (though this may be a matter of time

<33 >

and much practice) that it will seem as though the
picture were trying to precipitate through the symbol.
In such a case as this there can be no difficulty, for the
vision will be nearly as clear to the perception as a
material one might be. But you can arrive at a great
deal by merely receiving the impression of the land-
scape as a thought. For example, I perceive appearing
an expanse of sea, a slight strip of land— high grey
rocks or boulders rising out of the sea. To the left a
long gallery of cliffs jutting out some distance into the
sea (to). This appears sufficiently vivid, so I begin my
tests. I suspect my memory chiefly, so I draw in front
of the picture on the card, with the Lotus Wand, a
large TAU in light. Then, believing that I may have
constructed the scene in imagination, I now formulate
on the card a large Caph. In this case, neither of these
symbols banish or dim the scene in any way, so I
continue. (But if the scene vanishes or changes or
becomes blurred, it is well to banish with a Pentagram
whatever may remain on the card, and simply re-
commence the process at the point where you are
endeavouring to attract a picture on the card.)

I now draw over the picture with the Cup the water
Pentagram, and with the Pentacle the Earth Penta-
gram (ii) using the correct vibration. This intensifies
the picture, and I now perceive flung into it many
figures, principally of the Water spirit type. On gazing
further, and repeating the vibration, I perceive a much
larger figure than the elenientals, overshadowing them,
clothed in blue and white, with some glimmering of
silver. To obtain detail I must work for some time
longer, and must continue invoking with my water and
earth Symbols, and look and test alternately.

Believing that sufficient has been herein explained to
enable a student to understand the general method of
this process of skrying, I will proceed further to the
rules for astral projection, but be it remembered that
it is possible to carry this vision very far indeed, and

< 34 >

that the student should by no means stop where I
have done.

Astral Projection. (12). Therefore you will follow
the rules given in the preceding pages for Skrying, until
the point where the symbol oi the Tattwa has become
perfectly vivid to the perception and when you feel
as though you were almost one with the Element. You
may modify the earlier stages of the working by so
enlarging the symbol astrally that the human being can
pass through it. When very vivid, and not until then,
pass, spring or fly through it, and do not begin to
reason till you find yourself in some place or landscape
(13). And as before, only test when the landscape shall
have become a tangible and somewhat complete pic-
ture. If you have made your mind a blank as much as
possible, the first idea that enters your mind (that is
to say vividly) after you have traversed the symbol
should be a- correct correspondence of the Tattwa
in question.

Having already, by the process of skrying, obtained
a vision of , in this particular case I will use

the same symbol, on which I still perceive the reflected
picture, and will leap through it, and go astrally to the
scene in question. I therefore astrally fly or leap
through it.

My first impression is to find myself standing on a
boulder slightly out at sea, which I had noted as an
important point in the picture. I realise that I am
standing clothed in my 5 — 6 insignia and white robe,
on this rock, facing the shore. Turning to the right I am
conscious of the gallery of cliffs, and to the left and
back of me the sea, everywhere.

(On the planes, it would appear well to act exactly
as one would in a physical experience or a landscape,
realising each step as one goes, not trying to look on
both sides at once or at the back of one’s head, but

< 35 >

turning first to the right hand and examining that, and
then to the left, then turning right around, and so on.
It is better as much as possible to remain in one spot
(until very experienced) to avoid reflexes. In fact, the
more practically the experiences are worked, the more
chance of success.)

I have an impression that the air is very cold. I stoop
down and feel the rock, which I find is of a coral nature.
I have already tested this vision in process One (skry-
ing), but it is well to repeat the same, to see if I am
sufficiently in touch with the landscape. I therefore
trace with my astral Lotus Wand the symbols I evoked
before, the TAU and the CAPH, in white light, making
them very forcibly. In fact, I do not cease tracing them
until I actually perceive them as vividly as I do the
landscape. Seeing that the scene does not vanish or
become dim (14) I now with my Astral Cup and
Pentacle, draw in Light very large Water and Earth
Pentagrams, standing on the sea. These, even more
than the former symbols should be continued and
accentuated until they become to the impression of
the mind as living entities as the landscape itself. If
these latter be correctly drawn and sufficiently realised,
there will be little chance of illusion during the rest of
the experience.

The drawing of these Pentagrams standing above the
sea appears at once to increase the vitality of the scene,
for the rather intangible Elementals and Angelic Being
that I had perceived in the reflected picture became
more and more real to the impression.

Had I commenced at once with astral projection
without the introduction of my Skrying experience, I
should have had probably to evoke these figures. In
such a case, using the Invoking Pentagrams of Water,
I should continue vibrating the Deity Names,- etc. of
these Elements (employing as well as the names before
mentioned, those of the Angels and Rulers, such names
as Tharsis, Kerub, etc., being very potent) and would
call upon a force by right of these names and symbols

< 36 >

to manifest, and I should continue this process until
some forms appeared.

After careful examination, by first receiving the
impression and then testing it, I can describe the
following. The Angelic being, feminine in type, pale
brown hair and light grey-green eyes, is draped in blue
and white, draperies heavy in nature, and wears a
crown formed of crescents. She holds in the left hand a
curious cup, heavy, and with a squarish base, and in
the right a wand with a symbol much much like the
positive element of Water.

The Elementals vary in type, the majority being of
the mermaid and merman nature, but again many
tending to the Earth and Air nature.

Turning to the Angelic Being, I make the 5 = 6 Signs
and LVX Signs, and to the Elementals the 3 = 8 and
1 = 10 Signs, and by right of these (that is to say by
the knowledge of the central spirit, and, in their in*
stance of that of water and earth) I ask to have
explained some of the secrets of the working of the
plane of ^

The Angel having answered my signs by similar ones,
gives the impression that she is willing to instruct me.
(This can enter the mind as an extraneous thought, or
may be heard (15) clairaudiently.) She shows how
even the work on this particular spot is varied, and
according to the types of the Elementals is the labour
allotted. Some of the Elementals tending to the gnome
type are digging in the cliffs, with spiky instruments,
and boring holes therein, thereby permitting the water
to enter freely. (This may explain the spongy rather
than broken aspect of the rock). The mermaid and
merman Elementals, which are in the large majority, I
think, receive some of the dust, which they carry into
the sea. (Some of this may go to form islands.) Others
also are bringing earth and weeds and such-like from
the depths, also probably to form land. There are also

< 37 >

figures holding funnel-like Cups who rise from the sea,
and having drawn air into them, dive again, carrying
that element into the sea. (16)

It can be understood how these investigations can
be carried to very great detail, but to be as brief as
possible I ask if I may be shown the effect of this Ray
of on the Universe generally and on this Planet

in particular.

I understand that the effect of the Ray is generating
and fructifying generally, and on the whole beneficent,
though everything would depend on the Force with
which it was united. Its correlative would be thick rich
water, containing such substance. I ask for its influence
on the Earth. (To do this I can show as a thought-
picture this planet of ours, with its continents, seas,
etc., drawn thereon, and pray this Angel to send a ray
first to one spot and then to another.) In answer I
perceive the ray falling right through the water of the
Earth, as if the affinity lay with all land under water.
“The Eifter of Earth in the Waters is its Name” does
the Angel say. Nearly all vegetation attracts this ray,
but very especially water plants, most of all those
growing under water. The Zoophyte only partially
attracts it, this latter seeming rather largely composed
of some active element, Fire, I think. Among animals
the Ray appears to fall on the seal and hippopotamus,
and has a general affinity for most amphibious animals.
With fish, the link seems to be small, a tortoise, a frog,
and a snail are shown me, and some water-fowl of the
duck type, very few actual birds, a sea fowl to an
extent.

Falling on man, on the savage it would appear to
be beneficial to health generally, to give a feeling of
well-being, and would also govern to some extent gen-
eration. Its tendency would be to accentuate sensuality
and laziness. On the intellectual man it increases intui-
tion, with some desire to clothe idea with form, there-

< 38 >

fore the first vague development of form in the mind
of the artist. (As before remarked, these experiences
can be carried very far indeed, but as this experience
has already become rather voluminous I will cease at
this point — believing that sufficient is here expressed to
suggest the manner of working these astral experiences
generally.)

I salute therefore the Angel with the LVX Signs and
the Elementals by the 3—8 and 1=10 Signs, and banish
astrally the Pentagram and other symbols that I have
traced upon the scene. The more powerfully the sym-
bols have been evoked, the more powerfully should
they be banished.

If you should be feeling a sensation of fatigue, as I
before mentioned, make towards the symbols the sign of
the Enterer indrawing their vitality into yourself again
by the sign of Harpocrates. Then return by the way in
which you came, that is through the symbol, and back
into your room. (17) Once in your room, perform the
Banishing Ritual of the Pentagrams (Supreme) that
you have evoked; supposing a scene to remain on the
symbol of the Tattwa banish that also. When you have
had considerable practise it is probable that such de-
tailed care as is herein indicated will not be necessary.
Should the operation be too complicated to accomplish
at one sitting it would be possible to divide it into
parts. It is certain that you will find that you have
practised your spiritual vision and acquired more
knowledge in one experience carefully worked and
tested than in a hundred careless and vague experi-
ments which simply strengthen mental deception,

NOTES

1. This experiment is very good for the practice of
Spiritual Sight, and in this manner you can easily prove
correctness of vision. Also for this kind of simple ex-
perience you need not prepare yourself spiritually to
such an extent as with further working, so that you can

< 39 >

have your cards if you wish continually with you, and
practise with them when you will, at odd moments.

2. To find Tattwa when in course, note time of
sunrise. Akasa always begins with sunrise and lasts 24
minutes, followed by Vayu 24 minutes, Tejas 24 min-
utes, Apas 24 minutes, Prithivi 24 minutes.

3. Placed at junction of Cross and Triangle, the
incense, lamp etc,, should be at angles of arms of Cross,

4. All 5 = 6 members who are Zel. Ad. Min. have the
right to wear the white robe and yellow girdle of the
3rd Adept, but not his cloak or Nemyss,

5. If 2 persons, one should be opposite the other.

If 3 persons, form a triangle.

If 4 persons, form a square.

If s persons, a pentagram, etc.

6. The G. D., Altar, the most synthetical of the
symbols. Material universe ruled by the Spirit and
Four Elements. The Rose-Cross contains the affirma-
tion of the principal divisions of the Universe, syn-
thetical like the Altar, but particular in the sense that
it is attributed to the Sephira Tiphareth, the central
Sun, and is therefore the symbol for the Microcosm — -
Man, the Adept, he to whom perfection of the Micro-
cosm means a certain conscious union with the
Macrocosm.

The white robe and yellow girdle imply Purity —
Kether, Harmony — Gold, Tiphareth. Lotus Wand —
Mercy. Sword — Severity.

7. Imagination (eidolon) means the faculty of
building an Image. The imagination of the artist must
lie in the power, which he possesses more or less in
proportion to his sincerity, and his intuition, of per-
ceiving forces in the Macrocosm, and allying or
attuning himself thereto, his talents naturally and his
artificial training permitting him to formulate images
which shall express those forces.

8. During this process, it is more than likely that

< 4 °>

you will be believing that the picture is one of memory,
of imagination, of construction, etc. All these qualities
being analogous to the faculty that you are employing,
and the probability of their arising at this moment
will be great.

9. Let it be remembered that this can only be a part
of the plane of the Symbol expressed by

10. Employ the “Lords who Wander” (the 7 Planets) ,
the planetary Tarot trumps, as important test symbols.

For Memory T? n Lord of the Night

of Time.

For Construction
For Anger, Impatience
For Vanity
For Pleasure
For Imagination

If 3
6 B

O 1

$ ^
5 =

For Wandering Thoughts j) J

11. Use occasionally the Pentacle, so as not to ignore
to too great an extent the part that Earth plays herein.

12. In the case of starting the entire experience with
Astral Projection only, you will understand that you
ignore the portion of the process which attracts the
picture to the card, but simply go forward through the
symbol when once the latter is realised.

13. If working with correct correspondences, you are
bound to arrive at some place answering to the same,
if you project your astral sufficiently.

14. If after these repeated tests the Vision becomes
diminished or changes very much, banish with the
Astral implement, and return in the way you came,
through the symbol, and start again freshly. If you
feel you have expended too much force in the symbols
which you traced in the scenes, redraw some of the
force spent into yourself again by the formula of the
signs of Horus and Harpocrates. Extend towards the

< 4 1 >

symbols in the sign of Hoor, redrawing them into
yourself by the sign of Hoorpokraat.

15. Sometimes it seems as though one had to find
the words to translate the impression; sometimes the
words appear to be found already, for one believes
that one has heard them.

16. The symbol shows the potency of the whorl-
formation.

17. Some students, I believe, have great difficulty in
returning. In such a case one can do so gradually by
first flying into space, thinking of this Planet, fixing
the thoughts on the particular country, then on the
particular spot therein, then on the House, and lastly
on the room and entering therein. But in most cases
this would be unnecessarily complicated.

< 42 >

TATTWA VISIONS

Here follow two Tattwa visions by Soror Vestigia.
These are provided as simple examples of the technique,
and the procedure to be followed. The first of them is
the fiery sub-element of Earth, Tejas of Prithivi.

Vestigia states that she found herself, after going
through the imagined symbols, “in a volcanic district.
No fire is to be seen, but the type of land is volcanic.
Hill and mountains, hot air, and sunny light. Using a
Pentacle, and calling on the Earth Names, I see before
me a species of Angelic King Elemental. On testing
him, I find that he gives me the Neophyte Saluting
Sign, and the Philosophus (Fire) Sign. He bow's low to
the symbols that I give him, and says that he is walling
to show me some of the working of the plane. He has a
beautiful face, somewhat of the Fire type, yet sweet
in expression. He wears a Golden Crown, and a fiery
red cloak, opening on to a yellow tunic, over which
being a shirt of mail. In his right hand he bears a wand,
the lower end or handle being shaped somewhat as
the Pentacle implement, and the staff and upper end
being as the Fire Wand. In his left hand (but this I
do not clearly see) he bears a Fire Wand; I think that
the right hand points upwards and the left downwards,
and is a symbol to invoke forces. Little figures of the
gnome type come at his call. When commanded some
broke the rocky parts of the Mountain with pick-axes
w'hich they carry. Others appear to dig in the ground.
In breaking off these rocky pieces, there fall away little
bits of bright metal or copper. Some of these Gnomes
collected the bits of metal and carried them away in
little wallets slung by a baldrick from their shoulders.
We followed them and came to some mountainous
peaks. From these peaks issued some large and fierce,

< 43 >

some hardly perceivable, fires. Into cauldrons or bowls
placed above these fires, the collected pieces of metal
were placed. I was told that this was a lengthy process,
but asked that I might see the result of what appeared
to be a gradual melting of this metal. I was then shown
some bowls containing liquid gold, but not I imagine,
very pure metal. I again followed my guide, the Angelic
King Elemental Ruler, who gave me his name as Atapa,
and followed by some gnomes bearing the bowl of
liquid gold, we came, after passing through many sub-
terranean passages cut in the mountains, to a huge
cavern of immense breadth and height. It was like a
Palace cut out of the rock. We passed through rudely
cut passages, until we reached a large central hall, at
the end of which was a Dais on which were seated the
King and Queen, the courtier gnomes standing around.

“This Hall seemed lighted by torches, and at intervals
were roughly cut pillars. The Gnomes who accompanied
us presented to the King and Queen their gold. These
latter commanded their attendants to remove this to
another apartment. I asked the King and Queen for a
further explanation, and they appointing substitutes
in their absence, retire to an inner chamber which
appeared more elevated than the rest. The architecture
here seemed to be of a different kind. This small hall
had several sides, each with a door, draped by a curtain.
In the center of the Hall was a large tripod receiver
containing some of the liquid gold such as that we had
brought with us. The King and Queen who before had
worn the colours of Earth now donned, he the red, and
she the white garments. They then with their Earth-
Fire Wands invoked and joined their wands over the
Tripod. There appeared in the air above, a figure such
as Atapa, he who had brought me here. He, extending
his wand, and invoking, caused to appear from each
door a figure of a planetary or zodiacal nature. These
each in turn held out his wand over the gold, using
some sigil which I can but dimly follow. The gold each
time appearing to undergo a change. When these

< 44 >

last figures have retired again behind the curtains, the
King and Queen used a species of ladle and compressed
together the gold, making it into solid shapes and plac-
ing one of these at each of the curtained doors. Some
gold still remained in the bowl. The King and Queen
departed, and it seemed to me that I saw a figure again
appear from behind each curtain and draw away the
pieces of gold.”

The second one I shall quote is a vision of Spirit of
Water, Akasa of Apas, also by Vestigia.

“A wide expanse of water with many reflections of
bright light, and occasionally glimpses of rainbow col-
ours appearing (perhaps symbolising the beginning of
formation in Water). When divine and other names
were pronounced, elementals of the mermaid and mer-
man type appear, but few of other elemental forms.
These water forms are extremely changeable, one
moment appearing as solid mermaids and mermen, the
next melting into foam.

“Raising myself by means of the highest symbols I
have been taught, and vibrating the names of Water,
I rose until the Water vanished, and instead I beheld
a mighty world or globe, with its dimensions and divi-
sions of Gods, Angels, elementals, demons — the whole
universe of Water (like the tablet ruled by EMPEH
ARSEL GAIOL), I called on this latter name, and the
Universe seemed to vivify more and more. I then called
on HCOMA, and there appeared standing before me
a mighty Archangel (with four wings) robed in glisten-
ing white, and crowned. In one hand, the right, he
held a species of trident, and in the left a Cup filled to
the brim with an essence which appeared to be derived
from above. This essence, brimming over, poured down
below on either side. From the overflowing or over-
running of this Cup, which derives its essence from
Atziluth, apparently the cup being in Briah, the World
of Yetzirah obtains its moisture. It is there differenti-
ated into its various operative forces.

“These operative forces are represented by Angels

<45 >

each with their respective office in the world of mois-
ture. These forces working in Yetsirah, when descend-
ing and mingling with the Kether of Assiah, are
initiating the force of that which we as human beings
call Moisture.”

< 46 >

M.

THE VISION OF THE UNIVERSAL MERCURY

“We stood upon a dark and rocky cliff that overhung
the restless seas. In the sky above us was a certain
glorious sun, encircled by that brilliant rainbow, which
they of the Path of the Chamelion know.

“I beheld, until the heavens opened, and a form like
unto the Mercury of the Greeks ( i ) descended, flash-
ing like the lightning; and he hovered between the sky
and the sea. In his hand was the staff (2) wherewith
the eyes of mortals are closed in sleep, and wherewith
he also, at will, re-awakeneth the sleeper; and terribly
did the globe at its summit dart forth rays. And he
bare a scroll whereon was written:

Lumen est in Deo,

Lux in homine factum,

Sive Sol,

Sive Luna,

Sive Stclloc errantes,

Omnia in Lux,

Lux in Lumine
Lumen in Centrum,

Centrum in Circulo,

Circulum ex Nihilo,

Quid scis, id eris. (3)

F.I.A.T. (4)

E.S.T. (5)

E.S.T.O. (6)

E.R.I.T. (7)

In fidelitate et veritate universas ab aeternitate. (8)
Nunc Hora.

Nunc Dies.

< 47 >

Nunc Annus,

Nunc Saeculum,

Omnia sunt Unum,
et Omnia in Omnibus.

A.E.T.E.R.N.I.T.A.S. (9)

Then Hermes cried aloud, and said:

“I am Hermes Mercurius, the Son of God, the mes-
senger uniting Superiors and Inferiors. I exist not
without them, and their union is in me. I bathe in the
Ocean. I fill the expanse of Air. I penetrate the depths
beneath.”

And the Frater who was with me, said unto me:
“Thus is the Balance of Nature maintained, for this
Mercury is the beginning of all movement. This He,
(10) this She, this IT, is in all things, but hath wings
which thou canst not constrain. For when thou sayest
£ He is here’ he is not here, for by that time he is
already away, for he is Eternal Motion and Vibration.”

Nevertheless in Mercury must thou seek all things.
Therefore not without reason did our Ancient Fratres
say that the Great Work was to “Fix the Volatile.”
There is but one place where he can he fixed, and that
is the Centre, a centre exact. “Centrum in trigono
centri.” (n) The Centre in the triangle of the Centre.

If thine own soul be baseless how wilt thou find a
standing point whence to fix the soul of the Universe?

“Christus de Christi,

Mercury de Mercurio,

Per viam crucis,

Per vitam Lucis

Deus te Adjutabitur!” (12)

< 4 §>

TRANSLATION OF AND NOTES
ON DOCUMENT M
By G. H. Frater, S.R.M.D.

1. Hermes is Greek, Mercury is Roman.

2. Compare with v. 47 ODYSSEY: “Him promptly
obeyed the active destroyer of Argus. Forth sped he,
and under his feet he bound his ambrosial sandals.
Then, taking his staff wherewith he the eyes of mortals
closeth at will, and the sleeper at will reawakens.”

3. Translation: The Light is in God, the LVX hath
been made into Man. Whether Sun, or Moon, or
Wandering Stars, all are in Lux, the Lux in the Light,
the Light in the Centre, the Centre in the Circle, the
Circle from the Nothingness (Negative or Ain l' K )
What thou mayest be (i.e. what thou hast in thyself,
the capability of being) that shalt thou be (or become) .

4. Flatus. Ignis. Aqua. Terra. Air. Fire. Water. Earth.

5. Ether. Sal. Terrae. Ether, the Salt of the Earth.

6. Ether. Subtilis. Totius. Orbis. The subtle Ether
of the whole universe.

7. Ether. Ruens. In. Terra. The Ether rushing into
the Earth.

8. Let it be (or become). It is. Be it so. It shall be
(or endure). In Universal faithfulness and truth from
eternity. Now an hour, Now a day, Now a year, Now
an age, all things are One, and All in All. ETERNITY .

9. These ten letters are Notaricons of: Ab Kether.
Ex Chokmah. Tu Binah. Ex Chesed. Regina Geburah.
Nunc Tiphareth. In Netzach. Totius Hod. Ad Yesod.
Saeculorum Malkuth. “From the Crown, out of Wis-
dom — Thou, O Understanding art Mercy, Queen of
Severity. Now the perfect Beauty, in the Victory, of
all Splendour, for the Foundation, of the Ages of the
Universe.

10. Probably alludes to the Three Principles. _

ri. This was, I believe, but am not certain, the
motto of our Frater Count Adrian a Meynsicht, other-
wise known as Henricus Madathanus.

< 49 >

12. The Christ from the Christ. The Mercury from
the Mercury, Through the Path of the Cross, Through
the life of the Light, God shall be Thy Help.

(Note: An illustration accompanying this manuscript
depicted a conventional nude figure of Mercury, winged
helmet and sandals, diving into the sea. In the right
hand was the Caduceus, and the left bore a scroll
showing the words described in the text. — I.R.)

< 50 >

TALISMANS

THE FORMATION OF TALISMANS
AND FLASHING TABLETS

A TALISMAN is a magical figure charged with the
force which it is intended to represent. In the construc-
tion of a Talisman, care should be taken to make it,
as far as is possible, so to represent the Universal Forces
that it should be in exact harmony with those you wish
to attract, and the more exact the symbolism, the more
easy it is to attract the force — other things coinciding,
such as consecration at the right time, etc.

A SYMBOL should also be correct in its symbolism,
but it is not necessarily the same as a Talisman.

A FLASHING TABLET is one made in the comple-
mentary colours. A flashing colour, then, is the com-
plementary colour which, if joined to the original,
enables it to attract, to a certain extent, the Akasic
current from the atmosphere, and to a certain extent
from yourself, thus forming a vortex which can attract
its flashing light from the atmosphere. Therefore, to
make anything of this description which shall be really
operative, so does it proportionately tire you.

The complementary colours are:

White complementary to Black and Grey

Red complementary to Green

Blue complementary to Orange

Yellow r complementary to Violet

Olive complementary to Red-Orange

Blue Green . . . complementary to Russet
Violet complementary to Citrine

Reddish Orange complementary to Green Blue
Deep Amber. . . complementary to Indigo.
Lemon Yellow, complementary to Red Violet
Yellow Green . . complementary to Crimson

< 5 1 >

The other complementaries of other mixed colours
can easily be found from this scale.

Coming now to the nature and method of formation
of the Talisman, the first thing to be remembered is
that it is not always a just and right thing to form a
Talisman with the idea of completely changing the
current of another person’s Karma. In any case you
could only do this in a certain sense. It will be re-
membered that the words of the CHRIST which pre-
ceded His cures were “Thy sins be forgiven thee,”
which meant that the Karmic action was exhausted.
Only an Adept who is of the nature of a God can have
the power, even if he have the right, to take upon
himself the Karma of another. That is to say, that if
you endeavour to change completely, (I am not now
speaking of adapting and making the best of a person’s
Karma), the life current, you must be of so great a
force that you can take this Karma from them by right
of the Divine Power to which you have attained — in
which case you will only do it in so far as it does not
hinder their spiritual development.

If, however, this is attempted on a lower plane, it
will usually be found that what you are endeavouring
to bring about is in direct opposition to the Karma of
the person concerned. It will not work the required
effect and will probably bring a current of exhaustion
and trouble on yourself. Without doing much good you
will have attracted his own Karma into your own
atmosphere and, in fact, brought it on yourself.

These remarks only apply to an attempted radical
change in the Karma of another, which is a thing you
have no right to do until you have attained the highest
adeptship.

The formation or adaptation of Talismans in or-
dinary matters should be employed with great discern-
ment. What may assist in material things is often a
hindrance spiritually, seeing that for a force to work,
it must attract elemental forces of the proper descrip-

< 52 >

tion, which may thus, to an extent, endanger your
spiritual nature.

Also, in making Talismans for a person, you must
endeavour to isolate yourself entirely from him. You
must banish from your mind any feeling of love or hate,
irritation, etc., for all these feelings operate against
your power,

It is but rarely that a Talisman for the love of a
person is a right and justifiable thing to construct.
Pure love links us to the nature of the Gods. There is a
perfect love between the Angels and the Gods because
there is perfect harmony among them, but that is not
the lower and earthly love. Thus a Talisman made for
terrestrial love would be sealed with the impress of
your own weakness, and even if successful, would react
on you in other ways. The only way in which real power
can be gained, is by transcending the material plane
and trying to link yourself to your Divine and Higher
Soul. That is why trouble is so great an initiator,
because trouble brings you nearer spiritual things when
material things fail.

Therefore, a Talisman as a rule is better made for
one in whom you have no interest. In the work of
actual consecration, it is always a good thing to purify
the room and use the Banishing Ritual of the Penta-
gram. All these are aids which the Adept, when suffi-
ciently advanced, will know when to use and when not
to do so. It is better, if possible, to finish a Talisman
at one sitting, because it is begun under certain condi-
tions and it may be difficult to put yourself in the same
frame of mind at another time.

Another point that beginners are apt to run away
with, is that Talismans can be made wholesale. Suppose
a dozen Talismans were made to do good to as many
different people, a ray from yourself must charge each
Talisman. You have sent out a sort of spiral from your
aura which goes on to the Talisman and attracts a like
force from the atmosphere — that is, if you have learned
to excite the like force in yourself at the moment of

< 53 >

consecration. So that, in the case supposed, you would
have a dozen links connecting with you, like so many
wires in a telegraph office, and whenever the force which
any of these Talismans was designed to combat be-
comes too strong for the force centred therein, there is
an instantaneous communication with you — so that the
loss of force to which you would be continually liable
might be such as to deplete you of vitality and cause
you to faint.

In cases where Talismans and symbols have done
their work, they should be carefully de-charged, and
then destroyed. If this is not done, and you take a
symbol, say of water, still charged and throw it into the
fire to get rid of it, you are inflicting intense torment
on the Elemental you have attracted, and it will re-act
on you sooner or later. Also, if you throw away a still
charged Talisman, thus desecrating it, it will become
the property of other things, which, through it, will
be enabled to get at you. It is for these reasons that
the Talisman should be de-charged with the Pentagram
and Hexagram according as it partakes of the planetary
or zodiacal nature — and these remarks apply equally
to Flashing Tablets.

If a Talisman is given to a person who goes away,
and does not return it, you can render it inoperative
by invoking it astrally and then de-charging it with
great care and force.

A FLASHING TABLET should be carefully made,
charged, and consecrated, and then each morning the
Adeptus should sit before it and practise clairvoyance,
endeavouring to go through it to the plane it represents,
and then to invoke the power and ask for strength to
accomplish the matter desired, which will be granted
if it be a lawful and laudable operation.

Any Flashing Tablet of two colours should be as
nearly balanced in proportion of the extent of colour
as possible — the ground one colour, and the charge
another. There is also a mode in which three colours
can be used in a planetary talisman. This is done by

< 54 >

placing the seven colours on the Heptagram, and draw-
ing two lines to the points exactly opposite, which will
thus yield two flashing colours. This properly drawn,
will give the effect of a flashing light playing on the
symbol, partly visible physically and partly clairvoy-
antly, i.e., if properly charged. An advanced Adept
should be able to charge his Tablet to a certain extent
as he constructs it.

The radical colour of the Planet is symbolical. But
a Talisman for harmony of idea say, could be well
represented by the TIPHARETH of VENUS — a beau-
tiful yellow-green, and so on.

The Lion Kerub of VENUS would represent spiritual
fire and thus symbolises the inspiration of the poet —
the colour being a soft and beautiful pearl grey, and
the charges should be white. The Watery part of Venus
would represent the reflective faculty and answer to
spiritual beauty, colour a bluish-green. The Vault
contains a perfect scale of Talismans of every descrip-
tion of Planet, and shows how a planetary man will
look at everything according to the colour of his aura,
due to the planet under which he is bom. The real
Adept comes forth from the sides to the centre. He is
no longer under the dominion of the Stars.

Having made a Magical Talisman, you should use
some form of charging and consecrating it, which is
suitable to the operation. There are certain words and
Letters which are to be invoked in the charging of a
Tablet, the Letters governing the Sign under which the
operation falls, together with the Planet associated
therewith (if a planetary Talisman). Thus in Elemental
operations, you take the Letters of the appropriate
zodiacal triplicity, adding AL thereto, thus forming an
Angelic Name which is the expression of the force.
Hebrew Names as a rule, represent the operation of
certain general forces, while the names on the Enochian
or Angelical Tablets represent a species of more par-
ticular ideas. Both classes of Names should be used in
these operations.

> 55 <

After preparing the room in the way laid down for
the consecration of lesser magical implements, suppos-
ing this to be an Elemental Talisman, first formulate
towards the Four Quarters the Supreme Ritual of the
Pentagram as taught. Then invoke the Divine Names,
turning towards the quarter of the Element.

Let the Adeptus then, being seated or standing
before the Tablet, and looking in the requisite direction
of the force which he wishes to invoke, take several
deep inspirations, close the eyes, and holding the breath,
mentally pronounce the letters of the Forces invoked.
Let this be done several times, as if you breathed upon
the Tablet pronouncing them in the vibratory manner.
Then, rising, make the sign of the Rose and Cross over
the Tablet, and repeating the requisite formula, first
describe round the Talisman, a circle, with the appro-
priate magical implement, and then make the invoking
Pentagrams five times over it, as if the Pentagrams
stood upright upon it, repeating the letters of the
Triplicity involved with AL added. Then solemnly read
any invocation required, making the proper sigils from
the Rose as you pronounce the Names.

The first operation is to initiate a whirl from yourself.
The second, to attract the force in the atmosphere into
the vortex you have formed.

Then read the Elemental Prayer as in the Rituals,
and close with the Signs of the circle and the cross
(that is the Rose-Cross) after performing the necessary
Banishing.

Be careful, however, not to banish over the newly
consecrated Talisman, as that would simply decharge
it again and render it useless. Before Banishing, you
should wrap the charged Talisman in clean white silk
or linen.

< 56 >

SIGILS

In the Opening Ceremony of the grade of 5=6
Adeptus Minor, the Complete Symbol of the Rose and
Cross is called the “Key of Sigils and of Rituals ” and it
is further said that it represents the Forces of the 22
Letters in Nature, as divided into a Three, a Seven,
and a Twelve.

The inner Three Petals of the Rose symbolise the
active Elements of Air, Fire, and Water, operating in
the Earth, which is as it were the recipient of them,
their container and ground of operation. They are
coloured, as are all the other petals, according to the
hues of the Rainbow in the masculine (positive) scale.
The seven next Petals answer to the Letters of the
Seven Planets, and the Twelve Outer to the Twelve
Signs of the Zodiac.

Now if thou wilt trace the Sigil of any word or name
either in the Air, or written upon paper, thou shalt
commence with a circle at the point of the initial letter
on the Rose, and draw with thy magical weapon a line
from this circle unto the place of the next letter of the
name. Continue this, until thou hast finished the word
which the letters compose. If two letters of the same
sort, such as two Beths or Gimels, come together, thou
shalt represent the same by a crook or wave in the line
at that point.

And if there be a letter, as Resh in Metraton, through
which the line passeth to another letter and which yet
formeth part of the name, thou shalt make a noose in

the line at that point thus: — Q to make the same.

If thou art drawing the Sigil thou mayest work it in the
respective colours of the letters and add these together
to form a synthesis of colour. Thus the Sigil of
Metraton shall be: blue, greenish-yellow, orange, red-
orange, and greenish-blue: the synthesis will be a red-
dish-citron.

< 57 >

(Note: If the reader will draw a Rose, copied from
the complete symbol of the Rose-Cross, about three-
and-a-half to four inches in diameter, and trace the
above Sigils on a piece of fairly transparent paper
placed over the Rose, he will learn for himself how
these Sigils are drawn. He should experiment tracing
half a dozen or so of these. — I.R.)

Now we will trace, for example, the Sigils of the
Forces under Binah, the Third Sephirah. Incidentally,
the Sigils for the plane of a Sephirah are always worked
out on this system in this order:

First. Sigil of the Sephirah — Binah.

Second. Sigil of the Divine Name, representing the
force of the Sephirah in the World of Atziluth.
For Binah, YHVH ELOHIM.

Third. The Sigil of the Archangel, representing the
force of the Sephirah in Briah — Tzaphqiel.
Fourth. Sigil of the Choir of Angels, representing the
force of the Sephirah in Yetzirah — Aralim.
Fifth. The Sigil of the Sphere of the Planet repre-
senting the force of the Sephirah in Assiah—
Shabbathai.

Finally , the Sigils of any other names whose numbers
have some relation to the powers of the
Sephirah or its Planet.

Yet these latter (the Sigils of the Intelligence and

<S8>

i. SEPHfRAH

BINAH

1

YHVH ELOHIM 1

3. BRIAH

4. YETZIRAH

r

TZAPHQIEL

Tl

ARALIM

< 59 >

5- ASSIAH

6. OTHER SJGILS

/

SHABBATHAI

k/\/

o YODHEVAUHE( 4 S)

e>

AGIEL (4S)

ZAZHL (45)

Spirit) are more usually taken from the Magical
Kamea or Square of the Planets according to a slightly
different system as will be shown hereafter.

<6o>

TELESMATIC FIGURES

Now there is also a mode whereby, combining the
letters, the colours, the attributions and their Synthesis,
thou mayest build up a telesmatic Image of a Force,
The Sigil shall then serve thee for the tracing of a
Current which shall call into action a certain Elemental
Force. And know thou that this is not to be done lightly
for thine amusement or experiment, seeing that the
Forces of Nature were not created to be thy plaything
or toy. Unless thou doest thy practical magical works
with solemnity, ceremony and reverence, thou shalt be
like an infant playing with fire, and thou shalt bring
destruction upon thyself.

Know, then, that if thou essay in the imagination to
form an astral image from the Names, the first letter
shall be the head of the Figure or Form, and the final
letter shall be its feet. The other letters shall be, and
represent in their order, its body and members.

AGIEL, for example, shall give thee an Angelic Form
of the following nature and appearance:

Aleph, Air. The head winged, and of a golden colour,
with long floating golden hair.

Gimel, Luna. Crowned with blueish silver crescent,
and with a face like that of a grave and
beautiful woman, with a blueish halo.
Yod, Virgo. The body of a maiden clothed in grass
green robe.

Aleph, Air. Golden wings of a large size, partly
covering the lower part of the figure.
Lamed, Libra. Feet and limbs well-proportioned and,
either in the hand of the figure or lying
at its feet, the sword and scales of Jus-
tice in bright green.

Playing round the figure will be a greenish light, the
colour of its synthesis. The Keys of the Tarot may help
thee in the form.

<61 >

See well also that thou makest the Image as pure
and beautiful as possible, for the more impure or
common the figure, the more dangerous is it unto thee.
Write upon the breast its Sigil, upon the girdle its
Name, and place clouds below the feet. And when thou
hast done this with due solemnity and rigid correctness
of symbolism, shunning as thou wouldst shun death
any suggestion of coarseness or vulgarity in an Angelic
symbol, then hear what it shall say unto thee.

Seraphim will give thee an Angelic Figure like a
Warrioress with Flame playing about her, and a coun-
tenance glorious like the Sun, and beneath her feet the
stormy Sea and thunder clouds, and lightning about
her, and a glow as of Flame. She has a triangular helmet
or head-dress of Flame like the symbol of Fire.

Graphiel will give thee a Great Angel like a Female
Warrior with a most glorious countenance, crowned
with the Crescent and flashing with Light, and sur-
rounded by Flame and Lightning and with Four Wings.

The termination EL always gives to Angelic Forms
the Wings and Symbols of Justice. The ending YAH
will make the Figures like enthroned Kings or Queens,
and with flaming glory at their feet.

THE VIBRATORY MODE

OF

PRONOUNCING THE DIVINE NAMES

In vibrating the Divine Names, the Operator should
first of all rise as high as possible towards the idea of
the Divine White Brilliance in KETHER — keeping the
mind raised to the plane of loftiest aspiration. Unless
this is done, it is dangerous to vibrate only with the
astral forces, because the vibration attracts a certain
force to the operator, and the nature of the force
attracted rests largely on the condition of mind in
which the operator is.

The ordinary mode of vibrating is as follows: Take
a deep and full inspiration and concentrate your con-

<62 >

sciousness in your heart, which answers to Tiphareth.
(Having first, as already said, ascended to your Kether,
you should endeavour to bring down the white Bril-
liance into your heart, prior to centering your con-
sciousness there.)

Then formulate the letters of the Name required in
your heart, in white, and feel them written there. Be
sure to formulate the letters in brilliant white light,
not merely in dull whiteness as the colour of the Apas
Tattwa. Then, emitting the breath, slowly pronounce
the Letters so that the sound vibrates within you, and
imagine that the breath, while quitting the body, swells
you so as to fill up space. Pronounce the Name as if
you were vibrating it through the whole Universe, and
as if it did not stop until it reached the further limits.

All practical occult work which is of any use, tires
the operator or withdraws some magnetism, and there-
fore, if you wish to do anything that is at all important,
you must be in perfect magnetic and nervous condition,
or else you will do evil instead of good.

When you are using a Name and drawing a Sigil
from the Rose, you must remember that the Sephirah
to which the Rose and Cross are referred, is Tiphareth,
whose position answers to the position of the heart, as
if the Rose were therein. It is not always necessary to
formulate before you in space the telesmatic angelic
figure of the Name. As a general rule, pronounce the
Name as many times as there are letters in it.

< 63 >

FURTHER ON TELESMATIC FIGURES

As before taught the Names of all Angels and Angelic
Forces terminate, with few exceptions, in either AL or
YAH, The Divine Name AL belongs to Chesed and it
represents a good, powerful, and mighty force, but oi
somewhat milder operation than the Name YAH. Since
not only the Angels but even devils are said to draw
their force and power directly from the prolific source
of the divine energies, therefore frequently to the names
of evil spirits, is AL added. The Name YAH is added
to the name of an Angel or Spirit who exercises only
a good and somewhat beneficent office.

This being understood, these two terminations being
rather in the nature of incidental attributions than of
essential distinction, they need not be taken too much
notice of in the construction of a telesmatic image.

In building up such an image, you can either imagine
it astrally before you, or paint the actual resemblance.
Care should however be taken to pronounce the Divine
Names belonging to the world under which the teles-
matic image under course of construction would fall.
Thus to ATZILUTH are allotted Deific Names. To
BRIAH, Archangelic and so on. It i& also useful to
employ the Sephirotic Names which are comprised in
the special world to which the Telesmatic Image is
allotted.

It is well to note that the four Worlds them-
selves formulate the Law involved in the building up
or expression of any material thing. The world of
ATZILUTH is purely archetypal and primordial, and
to it, as before said, Deific Names are applied. BRIAH
is creative and originative, and to it certain Great Gods
called Archangels are allotted. YETZIRAH is forma-
tive and Angelic Orders are allotted thereunto. ASS I AH
which is the material world consists of the great King-
doms of the Elementals, human beings, and in some

< 6 4 >

cases of the Qlippoth— though these latter really oc-
cupy the planes below Assiah.

From these remarks it will be seen that a Telesmatic
Image can hardly apply to Atziluth; that to Briah it
can only do so in a restricted sense. Thus a Telesmatic
Image belonging to that world would have to be repre-
sented with a kind of concealed head, possessing a form
shadowy and barely indicated, Telesmatic Images, then,
really belong to YETZIRAH. Therefore it would be
impossible to employ the telesmatic image of a Divine
Name in Atziluth, for it would not represent that in
the world of Atziluth, but rather its correlation in
Yetzirah. In Assiah you would get Elemental forms.

The sex of the figure depends upon the predominance
of the masculine or the feminine in the whole of the
Letters together, but a jumble of the sexes should be
avoided in the same form. The image built up should
be divided into as many parts as there are letters,
commencing at the upper part and so on in order. In
addition to this method of determining the sex of the
Telesmatic Image of a Name, certain Names are in-
herently masculine, others feminine, and some epicene,
irrespective of the mere testimony of the Letters.

SANDALPHON, for instance is thus analysed:
SAMEKH Male PEH Female

NUN Male VAU Male

DALETH Female NUN Male

LAMED Female

Therefore masculine predominates, and if it were an
ordinary Name you would make a masculine Form
out of it. But as this Name is especially applied to the
feminine Kerub, it is an exception to the rule; it is an
Archangelic Name, belonging to the Briatic World and
not merely an Angelic Name relating to Yetzirah.
SANDALPHON is also called Yetzer, meaning “left,”
and its letters are: female, female and male, so that, in
this case, it may be any of these.

< 65 >

The Seven Letters composing the Name SANDAL-
PHON are thus adapted to the Telesmatic Image.

SAMEKH Head. Would represent a beautiful
and active face rather thin than fat,
NUN Neck, would be admirably full.

DALETH Shoulders of a beautiful woman.
LAMED Heart and chest, the latter perfectly
proportioned.

PEH Hips strong and full.

VAU Legs massive.

NUN Feet sinewy and perhaps winged.

If it be desired to build up an elemental form out of
this Name a very peculiar figure would result.

SAMEKH

Head fierce, but rather
beautiful.

Blue

NUN

Neck with eagle’s
wings from behind.

Blue-green

DALETH

Shoulders feminine,
rather beautiful.

Green-blue

LAMED

Chest of a woman.

Emerald

PEH

Strong and shaggy hips
and thighs.

Red

VAU

Legs of a Bull.

Red-orange

NUN(final) Feet of an Eagle.

Green-blue

This it will be seen, is almost a synthetical Kerubic
Figure. This figure may be represented, as it were, with
its feet on the Earth, and its head in the clouds. The
colours in the scale of the King would synthesize as a
delicate and sparkling green.

The uncovered parts of the body would be blue, the
countenance belonging to Sagittarius would be almost
that of a horse. The whole form would be like that of
a goddess between AT HOR and NEI TH holding a bow
and arrows, that is if represented as an Egyptian
symbol.

If again, we endeavour to translate this Name into

< 66 >

symbols on a Tattwic Plane, we get the following:
SAMEKH comes under FIRE
NUN comes under WATER
DALETH comes under WATER OF EARTH
LAMED comes under AIR
PEH comes under FIRE
NUN comes under WATER.

These would be synthesized thus: A silver crescent on
a red triangle placed over a yellow square. All three
would be charged and enclosed within a large silver
crescent.

Now, taking an example, the Telesmatic Image
appertaining to the Letter ALEPH. This on the Briatic
Plane, would be rather masculine than feminine and
would be resumed by a spiritual figure hardly visible
at all, the head-dress winged, the body cloud-veiled
and wrapped in mist, as if clouds were rolling over and
obscuring the outline, and scarcely permitting the legs
and feet to be seen. It represents the Spirit of Ether.
In the Yetziratic World, it would be like a Warrior
with winged helmet, the face angelic but rather fierce,
the body and arms mailed and bearing a child — the
legs and feet with mailed buskins and wings attached
to them.

In ASSIAH, this same letter ALEPH is terrific
energy and represents, as it were, mad force (the shape
of the Letter is almost that of a Swastika). On the
human plane, it would represent a person who was a
lunatic and at times given to frightful fits of mania.
Translated to the elemental plane, it would represent
a form whose body fluctuated between a man and an
animal, and indeed, the Assiatic form would be a most
evil type with a force something like that compounded
of that of a bird and that of a demon— an altogether
horrible result. The Letter ALEPH represents spiritu-
ality in high things, but when translated to the plane
contiguous to or below Assiah is usually something
horrible and unbalanced, because it is so opposed to

< 67 >

matter that the moment it is involved therein, there is
no harmony between them.

Radiating forces of Divine Light, otherwise called
Angelic Forms, have not gender in the grosser accepta-
tion of the term, though they can be classed according
to the masculine and feminine sides. As, for example, in
the human figure, sex is not so strongly marked in the
upper part, the head, as in the body, while yet the
countenance can be distinctly classed as of a masculine
or a feminine type. So, also, on quitting the material
plane, sex becomes less marked, or rather appreciable
in a different manner, though the distinction of mascu-
line or feminine is retained. And herein is the great
error of the Phallic Religions — that they have trans-
ferred the material and gross side of sex to Divine and
Angelic planes, not understanding that it is the lower
that is derived from the higher by correlation in ma-
terial development, and not the higher from the lower.
Gender, in the usual meaning of the term, belongs to
the Elemental Spirits, Kerubic Forms, Fays, Planetary
Spirits and Olympic Spirits — also to the Qlippoth in its
most exaggerated and bestial aspects, and this is a ratio
increasing in proportion to the depths of their descent.
Also, in certain of the evil Elemental Spirits, it would
be exaggerated and repulsive.

But, in the higher and angelic natures, gender is
correlated by forms, either steady and firm, or rushing.
Firmness like that of a rock or pillar is the nature of
the feminine; restlessness and movement, that of the
Masculine. Therefore, let this be clearly understood in
ascribing gender to angelic forms and images. Our
tradition classes all forces under the heads of vehement
and rushing force, and firm and steady force. Therefore
a figure representing the former would be a masculine
and that representing the latter, a feminine form.

But for convenience in the formation of Telesmatic
images of ordinary occult names and words, the letters
are arranged in masculine and feminine classification.
This classification is not intended to affirm that the

< 68 >

letters have not in themselves both natures (seeing
that in each letter as in each Sephirah is hidden the
dual nature of masculine and feminine) but shows more
their tendency as regards the distinction of force before-
mentioned.

Those, then, are rather masculine than feminine to
which are allotted forces more rapid in action. And
those, again, are rather feminine than masculine which
represent a force more firm and steady whence all
letters whose sound is prolonged as if moving forward
are rather masculine than feminine. Certain others are
epicene, yet incline rather to one nature than to
another.

TELESMATIC ATTRIBUTIONS

OF THE

LETTERS OF THE HEBREW ALPHABET

ALEPH. Spiritual. Wings generally, epicene, rather
male than female, rather thin type.

BETH. Active and slight. Mate.

GIMEL. Grey, beautiful yet changeful. Feminine,
rather full face and body.

DALETH. Very beautiful and attractive. Feminine.
Rather full face and body.

HEH. Fierce, strong, rather fiery; feminine.

VAU. Steady and strong. Rather heavy and

clumsy, masculine.

ZAYIN. Thin, intelligent, masculine.

CHETH. Full face, not much expression, feminine.

TETH. Rather strong and fiery. Feminine.

YOD. Very white and rather delicate. Feminine.

CAPH. Big and strong, masculine.

LAMED. Well-proportioned; feminine.

MEM. Reflective, dream-like; epicine, but female
rather than male.

NUN. Square determined face, masculine, rather

dark.

SAMEKFI. Thin rather expressive face; masculine.

< 69 >

AYIN. Rather mechanical, masculine.

PEH. Fierce, strong, resolute, feminine.

TZADDI. Thoughtful, intellectual, feminine.

QOPH. Rather full face, masculine.

RESH. Proud and dominant, masculine.

SHIN. Fierce, active, epicene, rather male than
female.

TAU. Dark, grey, epicene; male rather than
female.

(These genders are only given as a convenient guide.)
SUMMARY

In the vibration of Names concentrate first upon the
highest aspirations and upon the whiteness of Kether.
Astral vibrations and material alone are dangerous.
Concentrate upon your Tiphareth, the centre about
the heart, and draw down into it the White Rays from
above. Formulate the letters in White Light in your
heart. Inspire deeply, and then pronounce the Letters
of the Name, vibrating each through your whole sys-
tem — as if setting into vibration the Air before you,
and as if that vibration spread out into space.

The Whiteness should be brilliant.

The Sigils are drawn from the lettering of the Rose
upon the Cross, and these are in Tiphareth, which
corresponds to the heart. Draw them as if the Rose
were in your heart.

In vibrating any Name, pronounce it as many times
as it has letters, This is the Invoking Whirl.

Example: The Vibration of Adonai ha-Aretz.

Perform the Banishing Ceremony of the Pentagram
in the four quarters of your room, preceded by the
Qabalistic Cross. Then in each quarter perform the
Signs of the Adeptus Minor, saying IAO and LVX,
making the symbol of the Rose-Cross as taught in the
paper describing the Rose-Cross Ritual in Volume III.

Pass to the centre of the Room, and face East. Then
formulate before you in brilliant white flashings the
Letters of the Name in a Cross — i.e. both perpendicu-

< 7 °>

larly and horizontally as a picture before you ex-
trinsically:

K

1

p«nnn8

i

n

N

1

r

Formulate the perception of Kether above you, and
draw down the White Light about this cross. Then,
taking a deep inspiration, pronounce and vibrate the
Letters of the Name. Flashing brilliant White Light
should hover round them. This is the Expanding Whirl
in the Aura.

Having gained the whiteness, then form the Teles-
matic Image, not in your heart but before you, extend-
ing it and encouraging the ideal figure to expand and
fill the Universe. Then immerse yourself in its rays —
and absorbing, also be absorbed by, the brightness of
that Light, until your Aura radiates with its brightness.

These, then, are two processes: The INVOKING
WHIRL related to the Heart. The EXPANDING
WHIRL related to the Aura.

ADNI makes the figure from head to waist; HA
ARTZ from waist to feet. The whole Name is related
to Malkuth, Matter, and Zelatorship.

ALEPH. Winged, white, brilliant, radiant
Crown.

DALETH. Head and neck of woman, beautiful
but firm, hair long, dark and waving.

NUN. Arms bare, strong, extended as a cross.

In the right hand are ears of corn, and
in the left a golden Cup.

Large dark spreading wings.

Deep yellow-green robe covering a

<7i >

YOD.

strong chest on which is a square
lamen of gold with a scarlet Greek
Cross — in the angles four smaller red
crosses.

In addition a broad gold belt on which ADONAI HA
ARETZ is written in Theban or Hebrew characters.

The feet are shown in flesh colour with golden san-
dals. Long yellow green drapery rayed with olive
reaches to the feet. Beneath are black lurid clouds with
patches of colour. Around the figure are lightning
flashes, red. The crown radiates White Light. A Sword
is girt at the side of the figure.

FURTHER CONCERNING THE FORMATION
OF TELESMATIC IMAGES

(Note: This is a precis of the document numbered
“M” — Lecture on the Lineal Forms of the Names of
the Sephiroth. — I.R.)

Translate the letters of the Name of each Sephirah
into the numerical equivalents which will be yielded by
reference to the Qabalah of Nine Chambers. If these
letters and numbers are again translated into their
Yetziratic attributions and combined with the lineal
figures represented by the numbers, an analysis of
the name is obtained compounded of two scales of
interpretation.

For instance, in the case of Kether, the letters are
Kaph, Tau, Resh. Caph is referred in the Sepher
Yetzirah to Jupiter, Tau to Saturn, and Resh to the
Sun. Again, the lineal figure of Caph, which reduces to
the number 2 by Aiq Bkr or the Qabalah of Nine
Chambers, will be the Cross. Tau reduces to 4, whose
lineal figure is the square, Resh reduces also to 2, sym-
bolised likewise by the Cross. 7 'here are three letters in
the name Kether — which itself, as a whole, may be
symbolised by a triangle. If the above symbolic lineal
figures are placed within the lineal figure of the whole
Name, the Triangle, “a species of Hieroglyphic form of
each Sephirah will result. This may again be repre-

< 72 >

sented by a cognate Angelic form, as taught in the
Formation of Sigils from the Rose.” The Yetziratic
attributions will yield the information as to what col-
ours, symbols, etc. are to be used in formulating the
Image.

The same principle applies to the remaining Sephi-
rotic names.

<73 >

TALISMANS AND SIGILS

There are innumerable methods of forming Sigils for
use in connection with Talismans and their construc-
tion. One method, using the Rose of the Zelator
Adeptus Minor, has previously been described. In the
Order this was the method most often used. Herein,
will be found methods of forming talismanic emblems
and sigils from the Kameas of the Planets, or their
Magical Squares, and also from the Geomantic points
and symbols.

So far as the Geomantic symbols are concerned, the
student will do well to become acquainted with the
instruction on Geomancy in the section on Divination.
After having become fully acquainted with the names
of the symbols, and their forms, as well as having
obtained some experience of divination by that method,
let him note that Geomantic sigils or Talismanic em-
blems, as they are sometimes called, are formed from
the Geomantic figures by drawing various lines from
point to point. These characters are then attributed
to their ruling planets and ideas. The simplest forms
of each will be found on page 73.

Innumerable more sigils, and a host of other designs
may be formed from the fundamental Geomantic
symbols. As many as ten or a dozen different emblems
may be derived from two or three of the symbols. If
the student uses a little ingenuity and imagination in
this matter, he will discover quite a lot as to the nature
and import of Sigils. The significance of the emblems
may be divined, from one point of view, by employing
them as “doors” through which to skry in the spirit-
vision. More can be learned this way concerning the
real implication of Sigils than almost by any other
method.

< 74 >

The signatures and Seals of the Angels and Genii
who rule over each of the symbols may be found in the
full instruction on Geomancy. Those seals and sigils
are highly important, and some place should be found
for them on the Talisman.

The student should make a number of experiments
drawing harmonious and balanced talismans, even

< 75 >

when it is not his intention to use and consecrate them.
After drawing a half a dozen rough sketches, he will
almost as though by accident stumble upon the
“knack” or drawing the “right” kind of talisman. In
the Key of King Solomon, translated by McGregor
Mathers, may be found samples of about forty different
types of talismans, attributed to the Planets. These
should be consulted, for they will convey quite a little
as to how symbols should be drawn. But they should
not be followed or copied. Talismans should be personal
things, made for personal ends, and based upon indi-
vidual needs and conceptions.

< 76 >

The following important characters — letters of the
Angelic or Enochian Alphabet — are attributed to the
Seven Rulers in the Twelve Signs and the Sixteen
Figures in Geomancy.

n

b

p

L

&

T_

ft

e

v

/

Signifies Muriel and Populus , a figure of Chasmodai or
Luna in Cancer increasing.

Signifies Muriel and Via, a figure of Chasmodai and
Luna in Cancer decreasing.

Signifies Verchiel or For tuna Major , a figure of Sorath
or the Sun in Northern declination.

Signifies Verchiel or For tuna Minor } a figure of Sorath
or the Sun in Southern declination.

Signifies Hamaliel or Conjunctio, a figure of
Taphthartharath or Mercury in Virgo,

Signifies Zuriel or Pudla , a figure of Kedemel or Venus
in Libra,

Signifies Barchiel or Rubens , a figure of Bartzabel or
Mars in Scorpio.

Signifies Advachiel or Acquisitio, a figure of Hismael
or Jupiter in Saggitarius,

Signifies Ilanael or Career, a figure of Zazel or Saturn
in Capricorn,

Signifies Cambriel or Tristiiia , a figure of Zazel or Sa-
turn in Aquarius,

Signifies Amnitzel or Laetitia , a figure of Hismael or
Jupiter in Pisces,

Signifies Zazel and Bartzabel in all their ideals, being
Cauda Draeonis ,

Signifies Hismael and Kedemel in all their ideas, being
a figure of Caput Draeonis.

Signifies Melchidael or Puer , a figure of Bartzabel or
Mars in Aries,

Signifies Asmodel and Amissio, a figure of Kedemel or
Venus in Taurus.

Signifies Ambriel or Albus, a figure of Taphthartharath
or Mercury in Gemini,

A mode of using the Talismanie forms drawn from
the Geomantic Figures is to take those yielded by the
Figures under the Planet required and to place them

< 77 >

at opposite ends of a wheel of eight radii as shown be-
low. A versicle suitable to the matter may then be
written within the double circIe.Occasionally, a square
of any convenient number of compartments may be
substituted for the wheel or one form may be used for
the obverse and the other for the reverse of the Talis-
man.

Another very important mode of forming Sigils an-
ciently was through the medium of the Kameas of the
Planets, or the Magical squares. Magical squares are
arrangements of numbers so arranged as to yield the
same number when added horizontally, vertically, or
diagonally. Also the sum of the total of all the numbers
in the square is a number of special significance to the
planet to which that square is referred.

The method of forming Sigils from these is very
simple. The knowledge of how this was done, however,
had, during the time of my membership in the Order,
completely faded from memory, and none of the mem-
bers or the Chiefs of the Temple could give any in-
formation. Yet this was the principal method employed
by the traditional authorities in obtaining Sigils. The
method of using the Rose -Cross is an anachronism,
and while in certain instances it is very useful or per-
haps the most convenient mode, it has no root in
antiquity. Not only had the knowledge of Sigils from
the Kameas faded from the Order, but the Chiefs even
eliminated the magical squares from the knowledge
lectures. It was claimed that a number of mistakes had

< 78 >

crept into the numbers on the squares. Had they known
it, the method and the correct form of the Squares
were in certain books and manuscripts in the British
Museum. None of them, however, made the least
attempt to recover the true or accurate form of the
Kameas.

The sole requisite to tracing Sigils of the Planetary
names are formed from the Kameas is Aiq Beker, or
the Qabalah of Nine Chambers. (Incidentally, this too
was eliminated from the knowledge lectures.) By this
method, the letters of the Hebrew Alphabet are grouped
together according to the similarity of their numbers.
Thus in one Chamber, Gimel, Lamed and Shin are
placed; their numbers are similar — 3, 30, and 300. The
same rule applies to the others. The name of the method
obtains from the letters placed in the first two cham-
bers. In the first chamber are Aleph, Yod, and Qoph,
whose numbers are 1, 10, and 100, while in the second
chamber are Beth, Caph, Resh~- 2, 20, and 200 — thus
Aiq Bkr. The usual form is given below; while there
is another method of using the same grouping of letters
and numbers but placing them in chambers referred
to the Sephiroth.

300

30

3

200

20

2

100

10

I

V

7

a

1

2

2

p

*

K

600

60

6

500

5°

5

400

40

4

D

D

i

*1

3

n

n

Q

1

900

90

9

800

80

8

700

70

7

Y

u

PI

B

n

1

V

T

Now in order to find the Sigil of a Name by using
the Kamea, it is necessary to reduce those letters and
their numbers to tens or units by means of the above
quoted scheme. For example, in the case, say, of Zazel,
the Spirit of Saturn, the letters are Zayin 7, Aleph 1,
Zayin 7, and Lamed 30. The only letter which requires
reduction in this instance will be Lamed which reduces
to 3. The next step is to trace a line on the square
following the succession of numbers. Thus, in the name

< 79 >

of Zazel, the line will follow the numbers 7, 1, return
to 7 again, and then to 3. A little circle should be placed
on the first letter of the Sigil to show where the name
begins.

The so-called Seal or Sigil of the Planet is a sym-
metrical design so arranged that its lines pass through
every number on the square. The Seal thus becomes
an epitome or synthesis of the Kamea.

Below are given the Kameas of the seven planets
together with the traditional Seals of their Planets,
Intelligences, and Spirits. The student will do well to
attempt to work these out himself. I shall give one
more example of a more difficult kind, in order that no
misunderstanding may exist about the method of Sigil
formation.

The name T aphthartharath is the Spirit of Mercury,
and his Sigil would be traced upon the magical Square
having 64 squares, 8 on each side. The attribution of
Squares to planets follows the attribution of the Sephi-
roth on the Tree of Life; thus Mercury is referred to
the eighth Sephirah HOD. Now T aphthartharath is
composed of seven letters, Tau 400, Peh 80, Tau 400,
Resh 200, Tau 400, Resh 200, and Tau 400. This will
reduce by Aig Beker to 40, 8, 40, 20, 40, 20, 40. A con-
tinuous line will be traced beginning with a circle in the
square of 40, and moving to each of the numbers
quoted. All the other Sigils follow this same rule.

There are also appended the Sigils and attributions
of the Olympic Planetary Spirits. Nothing was known
in the Order about them, and they too were extirpated
from the papers. More information may be found in the
Heptameron of Pietro de Abano. These Sigils should be
used for skrying as a means of acquiring knowledge as
to their nature, using the appropriate planetary divine
Names.

<8o>

KAMEA OF SATURN

4

9

2

3

5

7

&

/

6

Intelligence: AG I EL

KAMEA OF JUPITE

4

f4

15

1

9

7

G

11

5

(l

fO

8

i(o

%

5

13

r

Intelligence: YOPHIEL

<8i>

KAMEA OF MARS

It

24

7 X

20

5

4

J2

25

s

n

5

J5

-9

JO

18

4

(4

22

23

6

19

2

15

Intelligence: GRAPHIEL

< 82 >

KA M E A OF SOL

4

*>Z

5

34

35

1

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< 83 >

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Spirit of the Spirits of the Moon:
SHAD BARSCHEMOTH HA-
SCHARTATHAN

Intelligence of the Intelligences of the Moon: MALCAH
BETARSHISIM VE-AD RUACHOTH HA-SCHECHAUM

< 86 >

#

*1

\

o f
O
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9
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ARATHOR

BETHOR

PHALEGH

OCH

HAGITH

OPH1EL

PHUL

■ygy

1LU[

jjjyui

NAMES AND SIGILS OF OLYMPIC PLANETARY SPIRITS

So far as concerns the foregoing Sigils, tradition has
it that the Spirits are evil, the Intelligences good. The
Seals and Names of the Intelligences should be used on
all Talismans for a good effect. Those of the Spirits of
the Planets serve for evil, and should therefore not be
used in any operation of a beneficial kind. The tradition
however implies usually by an evil force, such as the
Spirits of the planets, a blind force, which contrary to
popular notion can be used to good and beneficial ends

< 87 >

when employed under the presidency of their immedi-
ate superiors, the good Intelligences. Thus to make use
of, when it is absolutely necessary to do so, the Sigils
of the Spirits, the Seals and Names of the Intelligences
should be inscribed on the same Talisman as well.

In addition to the Seals, Sigils and Emblems, it is
customary to inscribe on Talismans and Pentacles the
appropriate lineal figures. In the formation of a magical
Talisman or Pentacie, consider first of all under what
Planet, Sign, or Element the matter falls. The next step
is to collect all the Names of the Sephirah to which it
is attributed, as well as those of its Archangels, Angels,
Intelligences, etc. Also the Seals, Sigils, Numbers, Lin-
eal Figures, Geomantic characters, etc., thereto belong-
ing. Then, with all this material before you, classify and
arrange.

The following notes are an abridged version of
“Polygons and Polygrams” a highly illuminating
document circulated in the Outer Order. It should be
closely studied, for it throws great light not only on the
matter of lineal figures but on the whole abstruse
number philosophy of the Qabalah.

<8S>

POLYGONS AND POLYGRAMS

The Point within the Circle represents the operation
of Kether in general, and the Cross within the Circle
that of Chokmah, for therein are the roots of Wisdom.
In using these lineal figures in the formation of Talis-
mans under the Sephiroth, remember that:

The Point within the Circle == Kether
The Cross within the Circle — Chokmah
The Triangle within the Circle = Binah
The Square within the Circle = Chesed,

and that the remaining Sephiroth should have the
double, treble or quadruple forms of their lineal figures
bound together in their Talismans. For example, in the
Heptangle for Netzach, the Heptagon and the two
forms of the Heptagram should be united in the same
Talisman, the extremities of the angles coinciding.

The Endekangle is attributed to the Qlippoth, the
Dodekangle to Zodiacal Forces in Malkuth. Kether
hath the Primum Mobile, Chokmah the Sphere of the
Zodiac in command, and Malkuth that of the elements.

And many other meanings are bound together in the
lineal figures besides those which are given in this book.
Two or more different lineal figures may be bound
together in the same Talisman,

The Triangle is the only lineal figure into which all
surfaces can be reduced, for every Polygon can be di-
vided into triangles by drawing lines from its angles
to its centre; and the triangle is the first and simplest
of all lineal figures. Tt refers to the Triad operating in
all things, to the Three Supernal Sephiroth and to
Binah, the Third Sephirah, in particular.

Among the Planets it is especially referred to Saturn,
and among the Elements to Fire, and, as the colour of

< 8 9 > '

Saturn is black, and that of Fire red, the black Triangle
will represent Saturn, and the red, Fire.

The Three Angles also symbolise the three alchemical
Principles of Nature: Salt, Sulphur and Mercury.

The Square is an important lineal figure, which
naturally represents stability and equation. It includes
the idea of surface and superficial measurement. It re-
fers to the Quarternary in all things, and to the Tetrad
of the Holy Name YHVH operating through the four
Elements of Fire, Water, Air and Earth. It is allotted
to Chesed, the 4th Sephirah, and among the Planets to
Jupiter. And as representing the Four Elements, it
represents their ultimation in the Material Form.

The Pentangle can be traced in two ways: reflected
from every second point, when it is called the Pentagon;
and reflected from every third point when it is called
the Pentagram. The Pentangle as a whole is referred to
the Fifth Sephirah, Geburah, The Pentagon naturally
represents the power of the Pentad, operating in Nature
by the dispersal of the Spirit and the four Elements
through it.

The Pentagram with a single point upwards is called
the “Sign of the Microcosm,” and is a good symbol,
representing man with his arms and legs extended
adoring his Creator, and especially the dominion of the
Spirit over the four Elements, and consequently of
reason over matter.

But with the single point downwards it is a very evil
symbol. The Head of the Goat, or Demon’s Head, rep-
resenting the abasement of reason beneath the blind
forces of matter, the elevation of anarchy above order,
and of conflicting forces driven by chance above God.

It represents the concentrated force of the Spirit and
the four Elements governed by the five letters of the
Name of the Restorer of all things YHSHVH, and it is
especially attributed to the Planet Mars. It also shows
the Kerubim and the Wheel of the Spirit.

< 9 ° >

It is a symbol of tremendous force, and of HEH, the
letter of the Great Supernal Mother AIMA.

The Hexangle can be traced in two ways as a com-
plete symbol: viz, reflected from every 2nd point, when
it is called the Hexagon, and reflected from every 3rd
point when it is called the Hexagram. The Hexangle
as a whole is referred to the 6th Sephirah Tiphareth.
The Hexangle naturally represents the powers of the
Hexad operating in Nature, by the dispersal of the rays
of the Planets, and of the Zodiac emanating from the
Sun. The number of degrees of a great circle cut off
between its angles is sixty, forming the astrological
sextile aspect, powerful for good. It is not so consonant
to the Sun nature as the Hexagram, and remember
thou, that the ‘Gon signifieth dispersion , distribution,
and radiation of a force; but the ’ Gram concentration.
Hence use thou the ’Gon for spreading, and the ’Gram
for concentration and sealing; and when there is need,
thou canst compare, interpose and combine them; but
the ’Gon initiateth the whirl.

The Hexagram with a single point uppermost is
called the “Sign of the Macrocosm,” or greater world,
because its six angles fitly represent the six days or
periods of Creation evolved from the manifestation of
the Triune; while its synthesis forms the seventh day,
a period of rest, summed up in the hexagonal centre.

It represents especially the concentrated force of the
Planets, acting through the Signs of the Zodiac, and
thus sealing the Astral Image of Nature under the
presidency of the Sephiroth; and also the 7 Palaces of
the same. It is especially attributable to the Sun.

It is a symbol of great strength and power, forming
with the Cross and the Pentagram, a triad of potent
and good symbols, which are in harmony with each
other.

The Heptangle as a whole is referred to the 7th
Sephirah, Netzach.

The Heptagon naturally represents the dispersal of
the powers of the seven planets through the week, and

< 9 1 >

through the year. It alludes to the power of the Sep-
tenary acting through all things, as exemplified by the
seven colours of the rainbow.

The Heptagram reflected from every 3rd point
yieldeth 7 triangles at the apices thereof; fitly repre-
senting the Triad operating in each Planet, and the
Planets themselves in the week and the year.

The Heptagram is the Star of Venus, and is especially
applicable to her nature.

And as the Heptagram is the lineal figure of the
Seven Planets, so is Venus as it were their Gate or
entrance, the fitting symbol of the Isis of Nature, and
of the seven lower Sephiroth of the Bride.

The Octangle as a whole is referred to the Eighth
Sephirah, Hod. The Octangle naturally represents the
power of the Ogdoad, and the Octagon showeth the
Ogdoad operating in Nature by the dispersal of the rays
of the Elements in their dual aspect under the presi-
dency of the 8 letters of the name.

The Octagram reflected from every 3rd point yielded
8 triangles at the apices thereof; fitly representing the
Triad operating in each element in its dual form, i.e. of
Positive and Negative, under the powers of the Name
YHVH ADONAI or as it is written bound together
IAHDONHI.

This Octagram reflected from every fourth point is
the Star of Mercury, and is especially applicable to his
nature.

It is further a potent symbol, representing the
binding together of the concentrated Positive and
Negative Forces of the Elements under the Name of
IAHDONHI.

And forget not that ADONAI is the key of YHVH.

The Enneangle as a whole is referred to the 9th
Sephirah Yesod. It naturally representeth the power of
the Ennead, and the Enneagon showeth the Ennead
operating in Nature by the dispersal of the rays of the
seven Planets and of the Head and Tail of the Dragon
of the Moon.

< 92 >

The Enneagram reflected from every 3rd point repre-
senteth the Triple Ternary operating both in the 7
Planets with the Caput and Cauda Craconis of the
Moon, and with the Alchemical principles counter-
changed and interwoven.

It is not so consonant with the Nature of Luna as the
Enneagram reflected from every 5th Point.

The Enneagram is the Star of Luna, and is especially
applicable to her nature. It represents her as the ad-
ministratrix to the Earth of the virtues of the Solar
System under the Sephiroth.

The Enneagram reflected from every fourth point is
composed of three triangles united within a circle, and
alludes to the Triple Ternary of the three alchemical
principles themselves. It is not so consonant with the
nature of Luna as the next Form.

The Dekangle as a whole is referred to the Tenth
Sephirah — Malkuth.

The Dekangle naturally represents the power of the
Dekad, and the Dekagon showeth the Dekad operating
in nature by the dispersal of the rays of the 10 Sephiroth
therein. The number of degrees of a Great Circle cut
off between its angles is 36, the half of the Quintile
astrological aspect.

The Dekagram reflected from every 3rd point is
especially consonant with Malkuth, and shows the
Triad operating through the angle of the two Penta-
gons within a circle, of which it is composed. It alludes
to the combination of the three Alchemical Principles
with the Spirit and the Four Elements in their Positive
and Negative form, under the presidency of the T en
Sephiroth themselves.

The Dekagram reflected from every 5th point is
composed of two Pentagrams within a circle. It shows
the operation of the duplicated Heh of the Tetragram-
maton, and the concentration of the Positive and Nega-
tive forces of the Spirit and of the four Elements under
the presidency of the potencies of the Five in Binah;

<93 >

the Revolutions of the Forces under Aimah the Great
Mother,

The Endekagram as a general rule is referred to the
Qlippoth: of its forms however, the one reflected from
every 4th point represents their restriction, and there-
fore it is not altogether to be classed with those that
represent their operations in Nature. The Endekangle
naturally represents the evil and imperfect nature of
the Endekad, and the Endekagon represents the dis-
persal of the eleven curses of Mount Ebal through the
Universe (Deut. XXVII).

(Though they are paraphrased as 12 in the English
Bible, in the Hebrew version they are paragraphed as
eleven, two being classed together.)

The Dodekangle as a general rule is referred to the
Zodiac, and naturally represents the power of the
Dodekad.

The Dodekagon shows the dispersal of the influence
of the Zodiac through nature, the Dodekagram its
concentration. The number of degrees of a Great Circle
cut off between its angles is 30, forming the weak
astrological semi-Sextile aspect, good in nature and
operation.

< 94 >

THE GRADE OF PHILOSOPHUS

ADDITIONAL LECTURE ON THE TATTWAS
OF THE EASTERN SCHOOL

(Note: This paper dealing with the Hindu Tattwa
system was withdrawn from circulation in that branch
of the Order of which I happened to be a member.
The copy from which I have reproduced the following
was properly labelled and dated August, 1894, and is
therefore as clearly authoritative as any of the Order
papers could be, indicating that it was formally and
officially issued to all members of the grade of Philoso-
phus. It has also been conveyed to me that the
American temples, under the Mathers and Brodie Innes
jurisdiction, circulated this document.

As to whether it accords with the general content of
the rest of the Order system must be left to the dis-
crimination of the individual student. That it has
several points of value will be doubted by none, though
few will care to subscribe to the paper in its entirety.
Personally, I feel it to be definitely an alien system,
which touches the Order teaching in but very few
places. The mode of skrying in the Spirit-vision using
the Tattwa symbols is sound enough, and has been
described elsewhere. But other aspects suggest that the
two systems are not likely to mix particularly well.

Some students who are familiar with early Theo-
sophical literature will recall a book ‘‘Nature’s Finer
Forces, or the Science of Breath,” by Rama Prasad,
and it may occur to them that this Additional Lecture
on the Tattwas 0/ the Eastern School is in reality a
precis of that book. This has been observed by quite a
number of the early Order people, and I understand

< 95 >

that because of this, and because of the fact that no
acknowledgement of the book was made in the docu-
ment, Fratre Sub Spe withdrew the document.

I have decided to issue it here, with the other Order
manuscripts, as it may convey for some minds a special
message which may be absent in the others. In any
event, it seems to me that I have no right to extirpate
from an account of Order teaching a paper which was
considered highly important by some of the early
Order Adepti. — I.R.)

General Observation. There are five Tattwas or
Principles:

1. Akasa — Ether.

2. Vayu — the Aerial principle.

3. Tejas — the Principle of Light and Heat.

4. Apas — Watery Principle.

5. Prithivi — the Earthly Principle.

But the first Cause of these is the Great Controller
of all things, the One Light, the Formless. From Him
first came into appearance Ether; thence the Air, the
motion producing Ether waves which causes Light and
Heat, and so on in the above order.

The Yogi conies to know the principle of these five
Tattwas, their Sukshma Sharira, but how? Further on
you will see how. The Astrologer who has no knowledge
of the Swara is as worthless as a man without a wife.
It is the soul itself; it is the Swara, the Great Controller
of all, who creates, preserves, and destroys, and causes
whatsoever is in this World. Experience and Tradition
both say no knowledge is more precious than this
knowledge of the Swara. None else lays bare the work-
ings of the machinery of this world, or the secret
workings of this world.

By the power of Swara may be destroyed an enemy.
Power, wealth, and pleasure, all these can be com-
manded by Swara. The beginner in our Science must be

< 9 < 5 >

pure and calm in mind and in thought, virtuous in
actions, and having unmixed faith in his spiritual
teacher. He must be strong in his determination, and
grateful.

Swara in the Body. Ten manifestations of this Swara
are in the body. But before the Neophyte is told this,
he must gain a thorough knowledge of the nervous
system. This is very important, and according to his
knowledge of this science, the Neophyte gains success.
To give a rough outline of the parts we have chiefly to
deal with in our endeavour to explain the elementary
treatise: There are ten principal nerves, this includes
the tubes, etc. It is in the ten manifestations of Swara
that the ten so-called Vayus move. We mean by this
ten forces which perform ten different functions. The
three most important nerves are the following, as the
beginner has only to deal with these:

1. Ida — the left bronchus.

2. Pingala — the right bronchus.

3. Sushumna — in the middle.

The ten Vayus are:

1. Prana, in the breast.

2. Apana, about the excretory organs.

3. Samana, in the navel.

4. Undana, middle of the throat.

5. Vyana, pervading the whole body.

6. Kurmana, the eyes, helping them open.

7. Kirkala, in the stomach, producing hunger.

8. Nag, whence comes vomiting.

9. Devadatta, causes yawning.

10. Dhananjaya, that which doth not leave the
body after death.

These ten vayus, or forces, have their play in the
ten principal nerves, not one in each. They are the
regulators of the body of man. If they go on working
properly, a man remains perfectly healthy; if not, dif-
ferent kinds of diseases spring up.

< 97 >

A Yogi keeps them always working, and conse-
quently diseases never come to him. The key to all
these nerves lies in the working of the Prana Vayu, or
vital principle drawing the air through the Ida, the
Pingala, and the Sushumna. When the Air is drawn
through the Ida it is felt coming out or going in through
the left nostril. When through the Pingala, in the right
nostril. When through the Sushumna it is felt through
both nostrils simultaneously. The air is drawn or felt
through either or both of the nostrils at certain ap-
pointed times. Whenever in any given time, the Breath
goes in and comes out of the wrong nostril it is a sure
sign some sort of disease is coming on.

The Ida is sometimes called the Chandra Nadi, or the
Moon Nerve. The Pingala, the Surya Nadi or Sun
nerve. These are called, the former, the Chandra Swara
and the latter the Surya Swara.

The reason is that when the breath is in the Ida it
gives coolness to the body, and that when in the Pin-
gala it gives heat to the body. The Ancient Magi used
to say the place of the Moon in the human body was in
Ida, and the Sun in Pingala.

The Course of the Breath. The Lunar month, it is
well known, is divided into two parts, the fortnight of
the Waxing and the fortnight of the Waning. On the
first fortnight, or the Bright Fortnight, just at Sunrise
of the first day the Breath must come into the left
nostril and must be so for three days sucessively. At
the beginning of the 4th day the Breath must come
through the right nostril and must do so for the three
succeeding days, when again the 7th day must begin
with the Moon breath, and so on in the same order.
Thus we have said that such and such days begin with
such and such a breath.

But how long is our breath to remain in one nostril?
For five Gharis, or 2 hours. Thus when the first day of
the Bright fortnight begins with the Moon Breath, after
five Gharis, the Sun Breath must set in, and this again

< 98 >

must change into the Moon Breath after the same in-
terval of time. So on for every day.

Again, the first day of the dark fortnight must begin
with the Sun Breath, and proceed in the same way,
changing after five Gharis and the three succeeding
days. It will be seen that all the days of the month
have been divided into the Ida and the Pingala. In the
Sushumna, the Swara flows only when it changes,
either in its natural course or in certain other conditions
to be afterwards mentioned. This is the course of
Nature. But a Yogi commands Nature. He turns every-
thing into his own way. Rules for this will be given in
the proper place.

COURSE OF THE TATTWAS

For five Gharis, as we have above said, the breath
flows through our nostrils. In these 5 Gharis, or two
hour periods, the Tattwas have their course. In the first
we have Akasa, in the second Vayu, in the third Tejas,
in the fourth Apas, in the fifth Prithivi. Thus in one
night and day, or 60 Gharis, we have twelve courses of
these 5 Tattwas each remaining one Ghari and return-
ing again in two hours. There are again further five
subdivisions of each Tattwa in a Ghari. Thus, Akasa
is subdivided into Akas-Akasa; Akas-Vayu; Akas-
Tejas; Akas-Apas; Akas-Prithivi — and similarly with
the other four.

How to know which of the Tattwas is at a certain
time in course, not merely by a mathematical calcula-
tion but with the certainty of an eye witness, is of the
greatest importance in the practical part of this science.
We shall come to it further on.

The Ida. When the Breath is in Ida, that is in the
left Nostril, then only is it well to perform the follow-
ing actions. Stable works such as erecting a building,
or the construction of a well or tank, going on a distant
journey, entering a new house, collection of things,
giving gifts, marriage, making jewels or clothes, taking
medicines and tonics, seeing a superior or master for
any purpose of trade, amassing of wealth, sowing of

< 99 >

seed in a field, negotiations, commencement of trade,
seeing of friends, works of charity and faith, going
home, buying of animals, doing work for the benefit of
others, placing money on security, singing, dancing,
taking up abode in any village or city, drinking or
making water at the time of sorrow, pain, fever, etc.
AH these acts should be done when the Swara is in Ida.
It must however be kept in mind that the Tattwas
Vayu and Tejas are to be excluded from these actions,
likewise Akasa.

During the Tattwas Prithivi and Apas only, are
these actions to be done. In a fever, the Yogi keeps his
Chandra Swara going, and brings the Apas or Water
Tattwa in course, so the fever is all over in a very short
time. How mastery is gained over the Tattwas will
come further on.

The Pingala. In the Surya Swara only, are the fol-
lowing actions to be done. Reading and teaching hard
and difficult subjects of knowledge, sexual intercourse,
shipping, hunting, mounting a hill or fort, riding a
donkey, camel or horse, swimming over a powerful
stream or river, writing, painting, buying and selling,
fighting with swords or hands, seeing a king, bathing,
eating, shaving, bleeding, sleeping — and such like. All
these secure success and health, as the case may be, if
done in the Surya Swara.

The Sushumna. When the Breath comes not out of
both nostrils at the same time, it is flowing in the
Sushumna. Nothing ought to be done under these con-
ditions, for everything turns out badly. The same is
the case when the Breath is now in one and now in the
other nostril. When this is the case, sit down and medi-
tate upon or over the Sacred Hansa. This joining of the
Breath is the only time for Sandha, meditation.

NOTE. Zanoni secured success in gaming for Cetosa
and overcame the effects of the poisoned wine of the

Prince di D — — — as follows. In the first place, he

changed his breath to the right nostril, and threw an
envelope of the Akasa Tattwa over his antagonist, who

< ioo >

consequently became all empty, the money in gaming
flowing towards the Surya Swara. In the latter case he
brought the Water, Apas, Tattwa into course, directed
it with the full force of his trained will towards the
poisoned wine, and consequently the burning heat of
the poison was counteracted for a very long time, and
before it could recover strength enough to act on the
system, it was there no longer. S. R. M. D.

THE TATTWAS

To each of the five Tattwas a special colour has been
assigned. Akasa — Black; dark; or no colour reaily.
Vayu — Green (blue by some ).Tej as — Red. Apas, White
or really all colours. Prithivi — Yellow. It is by these
colours that a practical man finds on the spur of the
moment which Tattwa is at the time in course. Besides,
these Tattwas have different shapes and tastes. These
figures are seen by taking a bright mirror and letting
the breath fall upon it, as it comes out of the Nose. The
divided part takes one of the following forms according
to the Tattwa then in course. Prithivi — a figure having
four Angles. Apas, a half moon, or crescent. Tejas, tri-
angular. Vayu, spherical. Akasa, oval like a human ear.
To sum up their qualities:

Prithivi — moves always in the middle of the Paths
of Air and Water. Apas — downwards, straight through
the nose. Tejas — upwards. Vayu — obliquely towards
the right or left arm, as the case may be. Akasa —
transversely always.

Distance of

Breath below Natural

Tattwa

Colour

Form

Taste

Nose

Principle

Prithivi

Yellow

Having 4
Angles

Sweet

12 fingers

Bulky

Apas

White or
all colours

Half Moon

Astringent

1 6 fingers

Cold

Vayu

Green or
Blue

Sphere

Acid

8 fingers

Always in
motion

Tejas

Red

Triangle

Hot tastes
such as
pepper, etc.

4 fingers

Hot

Akasa

Black,
Dark, or
no colour

Human ear,
oval, egg

Bitter

Upwards

Universally

pervading

< IOI >

Tests of the Tattwas. For practice, let a man take
five little bullets or counters coloured: red, yellow,
green or blue, white or silver, and black. And place or
carry them in his pocket. Now let him close his eyes and
take one of them out of his pocket. The colour of the
bullet will be that of the Tattwa then in course. Whilst
still keeping the eyes closed, let him see if the colour of
the bullet floats before them.

He must not suppose he will be correct all at once.
By and by the confusion will disappear, and colours
well-defined, staying for the proper length of time, will
begin to come before him, and the colour of the bullet
will be the same as that seen before his eyes. And then
he will have gained the power of knowing which of the
Tattwas is in course, and can at pleasure find them.

There is a particular method of concentrating the
mind and practising the eyes for this purpose, which
will come with practise.

Let him ask any of his friends to imagine one of the
five colours, say a flower. He will only have to shut
his eyes to find the Tattwa then in course, and he can
astonish his friends by naming the colour. Again, if a
man sitting amongst his friends finds the Vayu Tattwa
set in, let him be sure that those of his friends who are
in perfect health and in a normal state both of body
and mind, wish to go away. Let him ask them to say
frankly, and they will answer “yes.”

In what way other Tattwas affect both the body and
mind of man will be stated in another place. Some
higher secrets are purposely reserved for those who
safely and honestly pass the elementary stage. When
the man has reached the stage of finding at will any of
the Tattwas, let him not imagine he has become perfect.

If he goes on practising, his inward sight becomes
keener, and he will recognise the five subdivisions of
the Tattwas. On and on let him go with his meditation,
and innumerable shades of color will be recognised ac-
cording to the different proportions of the Tattwas.
Whilst during these intervals he is trying to distinguish

< 102 >

between the different shades of the colours, his work
will be for a time very tedious. We say tedious at first,
because when the thousand shades of colour become
fixed and defined in his eyes by perseverance and
practice, he will have before his eyes an everchanging
prospect of colour of the most beautiful shades, and
this for a time will be sufficient food for his mind.

To avoid the tediousness, let him meditate upon his
breath, as is laid down in the chapter of meditation of
the Tattwas.

Action to be done during the different Tattwas.
Actions of a sedate and stable nature are those of the
sort enumerated under the Chandra Swara, to be done
when Prithivi the Earthy Principle is in course. Those
of a fleeting nature, which are to be done and gone
through very soon are to be done during Apas. Actions
of a hard nature, those in which a man has to make
violent struggle to hold his own, are to be done during
Tejas. If a Yogi wishes to kill a man he must try to do
so with the Vayu Tattwa. In the Aka sa, nothing should
be done but meditation, as works begun during this
always end badly. Works of the above nature only
prosper in the Tattwas specified; and those whose
actions prosper may see this by experiment.

MEDITATION AND MASTERY OVER THE TATTWAS

We have previously given summary rules for distin-
guishing the various colours of the different Tattwas
which are of great use to the beginner. But now we are
going to explain the final method of mastering the
Tattwas, and of practising. This is a secret which was
only imparted to the most promising Adepts of Yoga.
But a short practise will fully show the important
results to be gained by this practice.

The student will by degrees become able to look into
futurity at will, and have all the visible world before
his eyes, and he will be able to command Nature.

During the day, when the sky is clear, let him once
or twice for about an hour or two withdraw his mind

< 103 >

from all external things; and sitting on an easy chair,
let him fix his eyes on any particular part of the blue
sky, and go on looking at it without allowing them to
twinkle. At first he will see the waves of the water, this
is the watery vapour in the atmosphere which sur-
rounds the whole world. Some days later, as the eyes
become practised, he will see different sorts of buildings
and so on in the air, and many other wonderful things
as well. When the Neophyte reaches this stage of prac-
tise, he is sure of gaining success.

After this he will see different sorts of mixed colours
of Tattwas in the sky, which will after a constant and
resolute practice show themselves in their proper and
respective colours.

To test the truth of this, the Neophyte during the
practice should occasionally close his eyes and compare
the colour floating in the sky with that which he sees
inwardly. When both are the same the operation is
right. Other tests we have given before, and other
wonders resulting from this will of themselves present
themselves to the Yogi. This practice is to be done in
the daytime.

For the night, let the student rise about two o’clock
in the morning, when everything is calm, when there is
no noise, and when the cold light of the stars breathe
holiness, and a calm rapture enters into the soul of man.
Let him wash his hands, feet, the crown of his head,
and the nape of his neck with cold water. Let him put
his shin bones on the ground, and let the back of his
thighs touch his calves, and let him put his hands upon
his knees, the fingers pointing towards the body. Let
him now fix his eyes on the tip of his nose. To avoid
this tediousness, he must always, especially during the
meditation, meditate upon his breath, coming in and
going out.

Besides the above, this has many other advantages
given elsewhere. It may here be said that by constant
practice of this meditation over his breath, the man is
to develop two distinct syllables in his thought. It is

< 104 >

evident that when a man draws his breath in, a sound
is produced which is imitated in Han. When out, the
sound Sa. By constant practice, the going in and com-
ing out of the breath is so much connected with these
sounds that without any effort the mind understands
Han-sa with the production of these sounds. Thus we
see that one full breath makes Han-Sa, this is the Name
of the Ruler of the Universe, together with his powers.
They are exerted in the working out of natural
phenomena. At this stage of perfection, the Yogi should
commence as follows:

Getting up at two or three in the morning, and
washing himself in the aforementioned manner, let him
know and fix his mind upon the Tattwa then in course.
If the Tattwa in course be then Prithivi, let him think
of it as something having 4 angles, a good yellow col-
our, sweet smelling, small in body, and taking away all
diseases. Let him at the same time repeat the word
LAM. It is very easy to imagine such a thing.

If it be the Apas Tattwa, let him imagine something
of the shape and brightness of the half moon, putting
down heat and thirst, and that he is immersed in the
ocean of Water. Let him at that time repeat the word
VAM.

If the Tattwa be Tejas, let him imagine it as some-
thing triangular in shape, shedding a red glare, con-
suming food and drink, burning away everything, and
thus making itself unbearable. At the same time let
him repeat RAM.

If the Tattwa be Vayu, let him imagine it as some-
thing of a spherical shape, of a colour Green, or Blue,
like the green leaves of a tree after rain, and carrying
him with a mighty power away from the ground and
flying in space like the birds. And let him repeat the
syllable PAM.

If the Tattwa be Akasa, let him imagine it as having
no shape but giving forth a brilliant light, and let him
repeat the syllable HAM.

By diligent practice, these syllables uttered by the

< 105 >

tongue of a Yoga become inseparable from the Tattwas.
When he repeats any of these, the special Tattwa
appears with as much force as he may will, and thus it
is that a Yogi can cause whatever he likes, lightning,
rain, wind, and so forth.

CURE OF DISEASES

Every disease causes the breath to flow out of the
wrong nostril, and the wrong Tattwa to come into
course. When the breath therefore is restored to the
proper nostril, and the proper Tattwa has been brought
into course, let not anyone expect that all that is
necessary has been done. If the disease be obstinate and
the attack a very violent one, the man will have to
persevere in battle a very long time before he conquers.

If a beginner cannot succeed very soon, let him aid
the power of his breath by a suitable medicine, and
Swara will be restored very soon.

It may be noticed that the Chandra Swara is gen-
erally the best for all diseases. Its flow is an indication
of the soundness of Health. In cold, cough, and other
diseases, this breath ought to flow.

Of the Tattwas as well as of the Swaras, no one
causes pain if it goes on properly. In this state it ought
not generally to be meddled with. But when anyone
gains an undue predominance and causes diseases, it
ought to be at once changed. Experience shows that
the Apas and the Prithivi Tattwas are the only ones
generally good for health, and indeed, the fact that
during the course of the Apas Tattwa the breath is
felt 1 6 fingers breadth below the nose, and during the
Prithivi 12 fingers, argues at those times a more sound
and powerful working of the functions of the body,
than when it is felt only 8, or 4, or no finger-breadth
below the nose.

Akasa therefore is the worst for health, and in a
state of ill-health, a man will generally find in course,
either Akasa, Vayu, or Tejas.

< 106 >

Let him therefore, when need be, proceed in the
following manner. After having changed his Breath,
from the wrong nostril to the proper one, generally the
Left, and pressing the opposite side by a cushion so
that it may not change again, let the man sit on an
easy chair and bind his left thigh a little above the
knee joint with his handkerchief. In a short time, whose
length, varies inversely as the deficiency of practice,
and directly as the violence of the disease, he will per-
ceive that the Tattwa changes to the one immediately
below it and so on; and then the next, and so forth. If
he be an acute observer of the conditions of his body,
he will perceive that slowly his mind is becoming more
and more easy. Let him tighten his bandage still more
if need be. When at last he reaches the Prithivi Tattwa,
he will find in the state of his health a great change for
the better. Let him preserve in this state, or, still
better, the Apas Tattwa for some time, and return to it
occasionally for some days, even after the attacks of
the disease have ceased. He will no doubt be cured.

FORECAST OF FUTURITY

Although a Yogi obtains the power of knowing
everything that is, has been, or is to be, beyond the
reach of the senses, yet generally he becomes indifferent
to such knowledge, forgetting himself, as he does, in
his eternal presence before the Light which breathes
beauty into all we see in the world. We shall therefore
represent him here revealing if not all his knowledge
of futurity, only on questions being put to him by
others. But our Neophytes may as well put the ques-
tions themselves, and then answer them according to
the laws here laid down.

When a man comes and says to the Yogi that he has
a question to ask, let him:

(a) see which of the Tattwas is in course. If the
Tattwa be Prithivi, the question is about
some root, something belonging to the vege-

< io 7>

table kingdom, or something in which the
Earthy nature is predominant.

(b) If it be Apas, it is about some Life, birth,
death, etc.

(c) If Tejas, the question is of metals, gain, or
loss, etc.

(d) If Akasa, he means to ask nothing.

(e) If Vayu, about some journey.

These are but elementary things. The practical Yogi
who can distinguish between the mixture of the
Tattwas can name the particular things.

Now let him see through which of his nostrils the
Breath is flowing, which is the fortnight then in course
of passing, which the days, and what direction of him-
self, the enquirer.

If the breath comes through the Left nostril, to
secure complete success in the work which makes the
subject of the question, and which will be of the sort
specified under Ida, he must have the following co-
incidences. The fortnight must be bright, that is of the
Waxing Moon. The day must be even, 2, 4, 6, and so
on; the direction must be East or North. If these things
coincide the man will get what he wants.

Again, if the Surya and Swara coincide with the
dark fortnight, the day odd, the direction South and
West, the same result may be predicted but not so
thoroughly. The action will be of the sort prescribed
under Pingala.

According as any of these do not coincide, will the
success be more or less imperfect. It must be remem-
bered that the breath at the time must not be flowing
through the wrong nostril. This has many bad conse-
quences; we only just touch the subject.

Of the Wrong Swara. If at the commencement of
the day the wrong Swara arises, the Luna for the Solar,
and vice versa, a man may expect something wrong.
If it happens the first day, there is sure to be some
sort of mental uneasiness. If the second, some loss of

< 108 >

wealth. If the third, a journey will come. If the fourth,
some dear object will be destroyed. If the fifth, loss of
kingdom. If the sixth, loss of everything. If the seventh,
illness and pain sure to come. If the eighth, death.

If the Sun breath flows in the morning and at noon
and the Moon in the evening, a sad discomforture will
be the result, the reverse being a sign of Victory.

If a man, going to travel, raises his foot which co-
incides in direction with the empty nostril at the time
being, he will not get what he desires from his travels.

< 109 >

BOOK EIGHT

DIVINATION

G EOM AN C Y

CHAPTER ONE

The figures of Geomancy consist of various group-
ings of odd and even points in 4 lines. Of these the
greatest possible number of combinations is 16. There-
fore these sixteen combinations of odd and even points
arranged on four lines are the sixteen figures of
Geomancy. These are again classed under the heads
of the Elements, the Signs of the Zodiac, and the
Planets ruling these. Two figures are attributed to each
of the Seven Planets, while the remainder are attrib-
uted to Caput and Cauda Draconis — the Head and
Tail of the Dragon, or the North and South Nodes of
the Moon. Furthermore, to each Planet and Sign
certain ruling Genii are attributed, as shown on pages
no and 11 r.

CHAPTER TWO

Roughly speaking, the mode of obtaining the first
four Geomantic figures, from which the remainder of
the Divination is calculated, is by marking down at
random on paper with a pencil held by a loosely tensed
hand 16 lines of points or dashes, without counting the
number placed in each line during the operation. And
all the time thinking fixedly of the subject of the
demand. When the 16 lines are completed, the number
of points in each line should be added up, and if the
result be odd a single point or cross should be made in
the first of the three compartments to the right of the
paper. If even, two points or crosses. These 16 lines will

< 1 12 >

G EOM ANTI C

Sigil of
Ruler

Name of Ruler

Planet which
rules Answer

Sign of
Zodiac

Bartzabel

Mars

<j

T

Aries

Kedemel

Venus

2

if

Taurus

Taphthartharath

Mercury

$

X

Gemini

Chasmodai

Luna

D

So

Cancer

B

Sorath

Sol

0

a

Leo

Tt

Taphthartharath

Mercury

$

ttr

Virgo

<2$

Kedemel

Venus

2

./v

Libra

Bartzabel

Mars

6

m

Scorpio

H

His mad

Jupiter

v.

Sagittarius

Zazel

Saturn

I?

V?

Capricorn

Zazel

Saturn

Tj

AW

AW

Aquarius

Hismael

Jupiter

%

X

Pisces

Zazd and

Saturn

T?

0

Cauda

Bartzabel

and Mars

6

Dr aeon is

LA

Hismael and

Venus and

! 9

S 3

Caput

Kedemel

Jupiter

%

Draconis

15

Sorath

Sol

0

SL

Leo

5

Chasmodai

Luna

D

25

Cancer

(Note: When attributing the above Geomantic figures to the
Tree of Life, the two Saturnian figures represent the Three
Supernals. The Planetary figures are placed on the appropriate

< 1 13 >

ATTRIBUTIONS

Element

Geomantie

Figure

Name and Meaning of Figure

Fire

A

PITER (a boy, yellow, beardless.)

Earth

■

* W

m

AMISSIO (loss, comprehended

without.)

Air

V

ALBUS (white, fair,)

Water

t*

H

POPULUS (People, congregation.)

Fire

9 0
% 0

FORTUNA MAJOR (Greater for-

l

tune and aid; safeguard, entering.)

Earth

a

CONJUNCTIO (Assembly, conjunc-

m V

tion.)

Air

0

a

PUELLA (a girl, beautiful.)

Water

:<

RUBEUS (red, reddish.)

Fire

00

0

ACQUISITIO (obtaining, compre-

0 w

m

hended within.)

Earth

0

It H"

V

CARCER (a Prison; bound.)

Air

:3

v

TRISTITIA (sadness, damned,
cross. )

Water

a

00

* it

LAETITIA (joy, laughing, healthy,

it 0

bearded.)

Fire

k

CAUDA (the lower threshold,

H- H

DRACONIS going out.)

Earth

* h

3

CAPUT (Heart, upper threshold;

DRACONIS entering.)

Fire

it

m

■ ■

FORTUNA MINOR (lesser fortune;

* 0

and aid; safeguard going out.)

Water

1

VIA (way, journey.)

Sephiroth,

while the

Caput and Cauda Draconis signify

Malkuth.—

-IR.)

< IJ 4 >

then yield four Geomantic figures. The results, odd
and/or even, of fines i to 4 inclusive comprise the first
figure. Of fines 5 to 8 the second figure; of fines 9 to 12
the third; of fines 13 to 16, the 4th figure, as shown in
the diagram on page 113,

The symbol of a Pentagram either within or without
a circumscribed circle should be made at the top of the
paper on which the dashes are made. The paper itself
should be perfectly clean and should have never been
previously used for any other purpose. If a circle be
used with the Pentagram, it should be drawn before
the latter is described. The Pentagram should always
be of the “invoking” type, as described in the Penta-
gram Ritual. Since the Pentagram concerns the element
of Earth, it should therefore be drawn beginning at
the top descending to the lower left hand point, care-
fully closing the angle at the finish. Within the centre
of the Pentagram, the Sigil of the “Ruler” to which the
matter of the question specially refers, should be placed.

If the question be of the Nature of Saturn,, such as
agriculture, sorrow, death, etc., the Sigil of Zazel should
be placed in the Pentagram. If of Jupiter, concerning
good fortune, feasting, church preferment, etc., the
Sigil of Hismael. If of Mars, war, fighting, victory, etc.,
the Sigil of Bartzabel. If of the Sun, power, magistracy,
success, etc., the Sigil of Sorath. If of Venus, love,
music, pleasure, etc., the Sigil of Kedemel. If of Mer-
cury, such as science, learning, knavery, etc., the Sigil
of Taphthartharath, etc. If of travelling, fishing, etc.,
under Luna, then the Sigil of Chasmodai. In the dia-
gram appended the Sigil of Hismael is employed.

During the marking down of the points, the attention
should be fixed upon the Sigil within the Pentagram,
and the mind should carefully consider the question
proposed. (Note: A common practice is to repeat
audibly the name of the Ruler as though to invoke
him, followed by a short sentence concerning the
matter of the divination. — I. R.). The hand should not

<H5 >

PLAN OF GEOMANTIC DIVINATION

15 points odd

15 points odd

16 points even

14 points even

15 points odd

16 points even
15 points odd
14 points even

12 points even

6 points even
9 points odd

7 points odd

*

#

# # Fortuna Minor

# #

#

* *

# Amissio
# #

* #

# #

# Fortuna Major

#

10 points even

1 1 points odd
10 points even
10 points even

# #

#

# # Rubeus

# #

< n6>

be moved from the paper until the 1 6 lines of points
are completed. A pencil is therefore preferable to a pen
for this purpose — unless, of course, a very reliable
fountain pen is employed. It is practically more con-
venient to draw or rule four lines across the paper
beforehand to mark off the space for such four lines
composing a Geomantic Figure as shown on the pre-
vious page. The first four Geomantic figures formed
directly from the 16 lines of points are called The Four
Mothers . It is from them that the remaining figures
necessary to complete the Geomantic scheme of direc-
tion are derived.

These should now be placed in a row from right to
left, for the greater convenience of the necessary calcu-
lations — though much practice may render this un-
necessary. The first figure will be attributed to the
South, the Second to the East, the Third to the North,
and the Fourth to the West.

The Four Mothers

4th

3rd

and

1st

West

North

East

South

# *

• #

*

#

*

# *

* #

*

* *

#

#

* *

* #

*

* *

* *

Rubeus

Fort* Major

Amis si 0

Fort* Minor,

From these Four Mothers, four resulting figures
called the Four Daughters are now to be derived, thus:
The uppermost points of the First Mother will be the
uppermost points of the First Daughter. The corres-
ponding, that is the first line of, points of the Second
Mother will be the second points of the First Daughter.
The same line of points of the Third Mother will con-
stitute the third points of the First Daughter. The same
point of the Fourth Mother will be the fourth point of
the First Daughter. The same rule applies to all the
figures. The second line of points of the four Mother
figures will comprise the Second Daughter. The third

< ii 7>

line of points of the Four Mothers will comprise the
Third Daughter, and the fourth line of points of the
Four Mothers will comprise the Fourth Daughter.

Mothers

4th 3rd 2nd 1st

# # * * * #

# # * # # *

* # * # # #

* * # * # # *

Rubeus Fort Amis- Fort.

Major sio Minor.

Applying the above rule throughout, the following

will represent the Four Daught

ers:

4th

3rd

2nd 1st

* *

* 4L.

* *

JL

# #

W »

*

w

*

# # # *

* * jfc

Albus

Conjunctio

TT -W

Career Fomina Minor

These, again for the convenience of the beginner, are
now to be placed on the left hand of the Four Mothers

in a single line from

right to left.

Four Daughters

Four Mothers

8th 7th

6th

5 th

4th

3rd

2nd 1st

# # # *

*

#

# *

# #

# *

# # #

# *

*

*

# *

* * #

* *

# #

* *

*

* * *

* * # *

♦

# *

# #

*

* * * *

Albus Con-

Career

Fort.

Rubeus

Fort.

Amissio Fort,

junctio

Minor

■ 4 Major

Minor

From these eight figures, four others are now to be
calculated which may be called the Four Resultants ,

< u8 >

First Daughter,

4 uppermost points
Second Daughter,

4 next points
Third Daughter,

4 next points
Fourth Daughter,

4 last points

or the Four Nephews. These will be the gth, ioth, nth,
and 12th figures of the whole scheme. The Ninth figure
is formed from the points of the first and second figures
compared together. The Tenth from the 3rd and 4th
figures; the nth from the 5th and 6th figures, the 12th
from the 7th and 8th figures. The rule is to compare or
add together the points of the corresponding lines. If,
for instance, the first line of the First Mother consists
of one point, and the first line of the Second Mother
also consists of one point, these two are added together,
and since they are an even number two points are
marked down for the first line of the Resultant. If the
added points are odd, only one point is marked for
the resulting figure. The Ninth figure is thus formed;
2nd Fig. 1st Fig.

* , Uppermost points added equals 2:- * #

# m Second points added equals 3:- #

# # * T hird points added equals 3:- *

# # # * Lowest points added equals 4:- # #

Conjunctio

The other Resultants are calculated in precisely the
same way:

Four Daughtei

rs

Four Mothers

8th 7th 6th

5th

4th

3rd 2nd

1st

* # # # #

#

* *

* * #

#

* # # # #

*

#

* * # #

*

* # # *

* #

# #

* #

# #

* * * # *

* *

# #

* # #

* #

Albus Con- Career

Fort.

Rubeus

Fort. Amis-

Fort,

junctio

Minor

Major sio

Minor

In this way are yielded the four Resultants:

1 2 th

nth

ioth

9th

* *

# *

* *

# *

*

#

#

#

* #

* #

*

*

* *

*

#

* *

Rubeus Acqui-

Caput

Con-

sitio

Drac.

junctio

And thus the Twelve Principal Figures of the Geo-
< H9>

mantic scheme of Divination are completed. These
again correspond to the 12 Astrological Houses of
Heaven, with which they will later on be compared.

CHAPTER THREE

For the greater assistance of the Diviner in forming
a judgment upon the general condition of the scheme
of 12 figures thus far obtained, it is usual to deduce
from them three other subsidiary figures. These three
are of less importance than the twelve previous figures,
and are not to be considered at all in the light of com-
ponent figures of the scheme, but only as aids to the
general judgment. These other figures are known as the
Right Witness, Left Witness, and the Judge.

The two witnesses are without significance in the
divination, except as they are the roots from which the
figure known as the Judge is derived. The Right Wit-
ness is formed from the 9th and 10th figures by com-
paring the points in the manner before shown in the
formation of the Resultants. That is the corresponding
lines of points in the two figures are compared together,
and the addition, whether odd or even, comprises the
points of the Witness. The Left Witness represents the
combination in a similar manner of the nth and 12th
figures. The Judge again is formed in precisely the same
way from the Two Witnesses, and is therefore a syn-
thesis of the whole figure. If he be good, the figure is
good and the judgment will be favourable; and vice
versa. From the nature of the formation of the 15th
figure, the Judge, it should always consist of an even
number of points, and never of odd. That is, in adding
together the four lines of points comprising the Judge,
the result should be an even number. For if the Judge
were a figure of odd points it would show that a mistake
had been made somewhere in the calculations.

The Reconciler is a 16th figure sometimes used for
adding the Judgment by combining the Judge with the
Figure in the Particular Llouse signifying the thing
demanded. Thus, in the preceding scheme, the Judge

< 120 >

formed is Populus, and the Second Figure, being
Amissio, their combination also yields Amissio.

In order to discover where © The Part of Fortune
will fall, add together all the points of the first twelve
figures. Divide that number by twelve, and place the
Part of Fortune with the figure answering to the re-
mainder. If there is no remainder it will fall on the 12th
figure. The Part of Fortune is a symbol of ready money,
money in cash belonging to the Querent, and is of the
greatest importance in ail questions of money.

CHAPTER FOUR

The following is the signification of the 12 Houses of
Heaven, in brief:

First House
(Ascendant)
Second House
Third House

Fourth House

Fifth House

Sixth House

Seventh House

Eighth House
Ninth House
Tenth House

Eleventh House

Life, health, querent, etc.

Money, property, personal worth.

Brothers, sisters, news, short jour-
neys, etc.

Father, landed property, inheritance.
The grave, the end of the matter.

Children, pleasure, feasts, specula-
tion.

Servants, sickness, uncles and aunts,
small animals.

Love, marriage, husband or wife.
Partnerships and associations, pub-
lic enemies, law suits.

Deaths, wills, legacies; pain, anxiety.
Estate of deceased.

Long journeys, voyages. Science, re-
ligion, art, visions, and divinations.

Mother. Rank and honour, trade or
profession, authority, employment,
and worldly position generally.

Friends, hopes and wishes.

< 121 >

Twelfth House Sorrows, fears, punishments, enemies
in secret, institutions, unseen
dangers, restriction.

The Twelve Figures of the Geomantic Scheme as
previously calculated are to be thus attributed to a
map of the Twelve Houses of Heaven, and are placed
therein.

The First figure goes with the Tenth House.

The Second figure goes with the First House.

The Third figure goes with the Fourth House.

The Fourth figure goes with the Seventh House.

The Fifth figure goes with the Eleventh House.

The Sixth figure goes with the Second House.

The Seventh figure goes with the Fifth House.

The Eighth figure goes with the Eighth House.

The Ninth figure goes with the Twelfth House.

The Tenth figure goes with the Third House.

The Eleventh figure goes with the Sixth House.

The Twelfth figure goes with the Ninth House.

Thus the figures derived by the calculations provided
in the example given previously would occupy a Geo-
mantic map as follows:

< 122 >

South

CHAPTER FIVE

(Note: I here omit a series of interpretations based
upon the use of the Two Witnesses and the Judge. I
have found these most untrustworthy, giving answers
in utter contradiction to the proper divination worked
out by the readings which follow. The mediaeval
origin of the present omission is clearly shown, and are
not a credit to the system. The following facts, which
should be very carefully studied, will provide the
fundamental authoritative data to enable the student
to divine correctly. — I. R.) .

Herein follows a set of general Tables of the Sixteen
figures in the Twelve Houses for the better convenience
of forming a general judgment of the Scheme. Under
the head of each figure separately is given its general
effect in whatever House of the Map of the Heavens
it may be located.

Thus, by taking the House signifying the end or
result of the matter, the Fourth House, etc., and by

< m >

noting what figures fall therein, the student may find
by these tables the general effect in that position.

ACQUISITIO

for profit and gain.

Happy, success in all things.

Very prosperous.

Favour and riches.

Good fortune and success.

Good success.

Good — especially if it agree with
the 5th.

Reasonably good.

Rather good, but not very. The sick
shall die.

Good in all demands.

Good in suits. Very prosperous.
Good in all.

Evil, pain and loss.

AMISSIO

Good for loss of substance and sometimes for love;
but very bad for gain.

Generally good
Ascendant
Second House
Third House
Fourth House
Fifth House
Sixth House

Seventh House
Eighth House

Ninth House
Tenth House
Eleventh House
Twelfth House

Ascendant
Second House
Third House
Fourth House
Fifth House
Sixth House
Seventh House
Eighth House
Ninth House
Tenth House
Eleventh House
Twelfth House

111 in all things but for prisoners.
Very ill for money, but good for love.
Ill end — except for quarrels.

Ill in all.

Evil except for agriculture.

Rather evil for love.

Very good for love, otherwise evil.
Excellent in all questions.

Evil in all things.

Evil except for favour with women.
Good for love, otherwise bad.

Evil in all things.

< 124 >

FORTUNA MAJOR

Good for gain in all things where a person has hopes

to win.

Ascendant

Good save in secrecy.

Second House

Good except in sad things.

Third House

Good in all.

Fourth House

Good in all, but melancholy.

Fifth House

Very good in all things.

Sixth House

Very good except for debauchery.

Seventh House

Good in all.

Eighth House

Moderately good.

Ninth House

Very good'.

Tenth House

Exceedingly good. Go to superiors.

Eleventh House

Very good.

Twelfth House

Good in all.

Good in any
proceed quickly.

Ascendant

Second House
Third House
Fourth House
Fifth House
Sixth House
Seventh House
Eighth House
Ninth House
Tenth House
Eleventh House
Twelfth House

FORTUNA MINOR

matter in which a person wishes to

Speed in victory and in love, but
choleric.

Very good.

Good — but wrathful.

Haste; rather evil except for peace.
Good in all things.

Medium in all.

Evil except for war or love.

Evil generally.

Good, but choleric.

Good, except for peace.

Good, especially for love.

Good, except for alteration, or for
suing another.

< 125 >

LAETITIA

Good for joy, present or to come.

Ascendant
Second House
Third House
Fourth House
Fifth House
Sixth House
Seventh House
Eighth House
Ninth House
Tenth House
Eleventh House
Twelfth House

Good, except in war.

Sickly.

111 .

Mainly good.

Excellently good.

Evil generally.

Indifferent.

Evil generally.

Very good.

Good, rather in war than in peace.
Good in all.

Evil generally.

Evil in almost all
Ascendant

Second House
Third House
Fourth House
Fifth I louse
Sixth House
Seventh House
Eighth House
Ninth House
Tenth House
Eleventh House
Twelfth House

TRISTITIA

things.

Medium, but good for treasure and
fortifying.

Medium, but good to fortify.

Evil in all.

Evil in all.

Very evil.

Evil , except for debauchery.

Evil for inheritance and magic only.
Evil, but in secrecy good.

Evil except for magic.

Evil except for fortifications.

Evil in all.

Evil. Rut good for magic and treas-
ure.

< 126 >

PUELLA

Good in all demands, especially in those relating to

women.

Ascendant

Good except in war.

Second House

Very good.

Third House

Good.

Fourth House

Indifferent.

Fifth House

Very good, but notice the aspects.

Sixth House

Good, but especially so for de-
bauchery.

Seventh House

Good except for war.

Eighth House

Good.

Ninth House

Good for music. Otherwise only
medium.

Tenth House

Good for peace.

Eleventh House

Good, and love of ladies.

Twelfth House

Good in all.

PUER

Evil in most demands, except in those relating to
War or Love.

Ascendant

Indifferent. Best in War.

Second House

Good, but with trouble.

Third House

Good fortune.

Fourth House

Evil, except in War and love.

Fifth House

Medium good.

Sixth House

Medium.

Seventh House

Evil, save in War.

Eighth House

Evil, save for love.

Ninth House

Evil except for War.

Tenth House

Rather evil. But good for love and

Eleventh House

War. Most other things medium.

Twelfth House

Medium; good favour.

Very good in all.

< 127 >

RUBEUS

Evil in all that is good and Good in all that is evil.

Ascendant

Second House
Third House
Fourth House
Fifth House
Sixth House
Seventh House
Eighth House
Ninth House
Tenth House
Eleventh House
Twelfth House

Destroy the figure if it falls here!

It makes the judgment worthless.
Evil in all demands.

Evil except to let blood.

Evil except in War and Fire.

Evil save for love, and sowing seed.
Evil except for blood-letting.

Evil except for war and fire.

Evil.

Very evil.

Dissolute. Love, fire.

Evil, except to let blood.

Evil in all things.

ALBUS

Good for profit and for entering into a place or under-

taking;

Ascendant

Good for marriage. Mercurial. Peace.

Second House

Good in all.

Third House

Very good.

Fourth House

Very good except in War.

Fifth House

Good.

Sixth House

Good in all things.

Seventh House

Good except for War.

Eighth House

Good.

Ninth House

A messenger brings a letter.

Tenth House

Excellent in all.

Eleventh House

Very good.

Twelfth House

Marvellously good.

< 128 >

CONJUNCT! O

Good with good, or evil with evil. Recovery of things

lost.

Ascendant

Good with good, evil with evil.

Second House

Commonly good.

Third House

Good fortune.

Fourth House

Good save for health; see the 8th.

Fifth House

Medium.

Sixth House

Good for immorality only.

Seventh House

Rather good.

Eighth House

Evil; death.

Ninth House

Medium good.

Tenth House

For love; good. For sickness, evil.

Eleventh House

Good in all.

Twelfth House

Medium. Bad for prisoners.

CARCER

Generally evil. Delay, binding, bar, restriction.

Ascendant
Second House

Third House
Fourth House
Fifth House

Sixth House
Seventh House
Eighth House
Ninth House
Tenth House
Eleventh House
Twelfth House

Evil except to fortify a place.

Good in Saturnine questions; else
evil.

Evil.

Good only for melancholy.

Receive a letter within three days.
Evil.

Very evil.

Evil.

Very evil.

Evil in all.

Evil save for hidden treasure.

Much anxiety.

Rather good.

< 129 >

CAPUT DRAGONIS

Good with good; evil with evil. Gives a good issue

for gain.

Ascendant

Good in all things.

Second House

Good.

Third House

Very good.

Fourth House

Good save in war.

Fifth House

Very good.

Sixth House

Good for immorality only.

Seventh House

Good especially for peace.

Eighth House

Good.

Ninth House

Very good.

Tenth House

Good in all.

Eleventh House

Good for the church and ecclesias-
tical gain.

Twelfth House

Not very good.

CAUDA DRACONIS

Good with evil, and evil wdth good. Good for loss,

and for passing

out of an affair.

Ascendant

Destroy figure if it falls here! Makes
judgment worthless.

Second House

Very evil.

Third House

Evil in all.

Fourth House

Good especially for conclusion of the
matter.

Fifth House

Very evil.

Sixth House

Rather good.

Seventh House

Evil, war, and fire.

Eighth House

No good, except for magic.

Ninth House

Good for science only. Bad for
journeys. Robbery.

Tenth House

Evil save in works of fire.

Eleventh House

Evil save for favours.

Twelfth House

Rather good.

< 130 >

VIA

Injurious to the goodness of other figures generally,
but good for journeys and voyages.

Ascendant
Second House
Third House
Fourth House
Fifth House
Sixth House
Seventh House
Eighth House
Ninth House
Tenth House
Eleventh House
Twelfth House

Evil except for prison.

Indifferent.

Very good in all.

Good in all save love.

Voyages good.

Evil.

Rather good, especially for voyages.
Evil.

Indifferent. Good for journeys.
Good.

Very good.

Excellent.

POPULUS

Sometimes good and sometimes bad; good with good,

and evil with evil.

Ascendant

Good for marriage.

Second House

Medium good.

Third House

Rather good than bad.

Fourth House

Good in all but love.

Fifth House

Good in most things.

Sixth House

Good.

Seventh House

In war good; else medium.

Eighth House

Evil.

Ninth House

Look for letters.

Tenth House

Good.

Eleventh House

Good in all.

Twelfth House

Very evil.

< 131 >

CHAPTER SIX

By essential dignity is meant the strength of a Figure
when found in a particular House. A figure is, therefore,
strongest when in what is called its house, very strong
when in its exaltation, strong in its Triplicity, very
weak in its Fall; weakest of all in its detriment. A
figure is in its fall when in a House opposite to that of
its exaltation, and in its detriment when opposite to its
own house.

The Geomantic figures, being attributed to the
Planets and Signs, are dignified according to the rules
which obtain in Astrology. That is to say they follow
the dignities of their Ruling Planets, considering the
Twelve Houses of the scheme as answering to the
Twelve Signs. Thus, the Ascendant or First House
answers to Aries, the Second House to Taurus, the
Third House to Gemini, and so on to the Twelfth
answering to Pisces. Therefore the figures of Mars will
be strong in the First House, but weak in the Seventh
House, and so forth.

Na me of
Sign

Ruler

Ele-

ment

Exalta^

tion

Fall

Detri-

ment

Strong

Aries

Mars

Fire

Sun

Saturn

Venus

Jupiter

Taurus

Venus

Earth

Luna

—

Mars

Jupiter

Gemini

Mercury

Air

—

—

Jupiter

Saturn

Cancer

Luna

Water

Jupiter

Mars

Saturn

Mercury

Leo

Sol

Fire

Saturn

Mars

Virgo

Mercury

Earth

Mercury

Venus

Jupiter

Saturn

Libra

Venus

Air

Saturn

Sol

Mars

Jupiter

Scorpio

Mars

Water

—

Luna

Venus

Sun

Sagittarius

Jupiter

Fire

—

—

Mercury

Venus

Capricorn

Saturn

Earth

Mars

Jupiter

Luna

Mercury

Aquarius

Saturn

Air

—

—

Sol

— ,

Pisces

Jupiter

Water

Venus

Mercury

Mercury

—

Caput Draconis is strong in the dignities of Jupiter
and Venus.

Cauda Draconis is strong in the dignities of Saturn
and Mars.

< 132 >

CHAPTER SEVEN

Remember always that if the figures Rubeus or
Cauda Draconis fall in the Ascendant, or first house,
the figure is not fit for Judgment and should be de-
stroyed without consideration. Another figure for the
question should not be erected before at least two hours
have elapsed.

Your figure being thoroughly arranged as on a Map
of the heavens, as previously shown, note first to what
House the demand belongs. Then look for the Wit-
nesses and the Judge, as to whether the latter is favour-
able or otherwise, and in what particular way. Put this
down.

Note next what Figure falls in the House required.
Also whether it passes or springs— that is whether it is
also present in any other House or Houses. These
should also be considered — as for example in a question
of money stolen, if the figure in the second House be
also found in the sixth House, it might also show that
the thief was a servant in the house.

Then look in the Table of Figures in the Houses and
see what the Figure signifies in the special House under
consideration. Put this down also. Then look in the
Table for the strength of the figures in that House.
Following this, apply the astrological rule of aspects
between houses, noting what houses are Sextile, Quin-
tile, Square, Trine, etc. Write the “Good” one side and
the “Evil” on the other, noting also whether these
figures also are “strong” or “weak,” “friendly” or “un-
friendly” in nature to the figure in the House required.
Note that in looking up the aspects between houses,
there are two directions, Dexter and Sinister. The
Dexter aspect is that which is contrary to the natural
succession of the houses; the Sinister is the reverse.
The Dexter aspect is more powerful than the Sinister.

Then add the meaning of the figure in the Fourth
House, which will signify the end of the matter. It may
also assist you to form a Reconciler Figure from the

< 133 >

Figure in the house required and the Judge, noting
what figure results and whether it harmonises with
either or both by nature. Now consider all you have
written down, and according to the balance of “good”
and “evil” therein form your final judgment.

Consider also in “money” matters where the Part of
Fortune falls.

For example, let us consider the figure previously set
up and form a judgment for “Loss of money in busi-
ness” therefrom,

Populus is the Judge, and we find that in questions
of money, which concern the Second House, it signifies
“medium good.” The question as a whole is of the
nature of the Second House, where we find Career, We
then discover that Career here is “evil,” as showing
obstacles and delays. The Part of Fortune is in the
Ascendant veith Amissio, signifying loss through
Querent’s own mistake, and loss through Querent’s self.

The figure of Amissio springs into no other house,
therefore this does not affect the question. “Career” in
the Second House is neither “strong” nor “weak”; its
strength for evil is medium. The figures Sextile and
Trine of the Second are Conjunctio, Fortuna Major,
Fortuna Minor, and Acquisitio, all “good” figures, help-
ing the matter and “friendly” in nature. This signifies
well intentioned help of friends. The figures square and
opposition of the Second are Fortuna Minor. Conjunc-
tio, Fortuna Major which are not hostile to Career,
therefore showing “opposition not great.”

The figure in the Fourth House is Fortuna Major
which shows a good end but with anxiety. Let us now
form a Reconciler between the figure of the Second
House which is Career and the Judge, Populus, which
produces Career again, a sympathetic figure, but de-
noting delay — delay, but helping the Querent’s wishes.
Now let us add all these together:

1. Medium.

2. Evil and Obstacles, delay.

< 134 >

3* Loss through querent’s self.

4. Strength for evil, medium only.

5. Well-intentioned aid of friends.

6. Not much opposition from enemies.

7. Ending — good; but with anxiety.

8. Delay, but helping Querent’s wishes.

And we can formulate the final judgment:

That the Querent’s loss in business has been prin-
cipally owing to his own mismanagement. That he
will have a long and hard struggle, but will meet
with help from friends. That his obstacles will
gradually give way, and that after much anxiety
he will eventually recoup himself for his former
losses.

SUMMARY OF STAGES IN GEOMANTIC DIVINATION:

1. If Rubeus or Cauda Draconis in Ascendant destroy
the figure.

2. Note the House to which the question belongs. See
if the figure there springs into another house.

3. Form the Judge from the two witnesses.

4. Part of Fortune — that is, if money question.

5. See if Figure in House concerned is ‘‘strong” or
“weak.” If it pass or spring into any other house.

6. See figures Sextite and Trine, Square and Opposition.

7. Friendly or unfriendly.

8. Note the figure in Fourth House, signifying the end
or outcome.

9. Form a Reconciler from Judge and the figure in
House to which the demand appertains.

(Note: Although this whole instruction on Geoman-
cy describes the process as being performed throughout
on paper with a pencil, yet it should be remembered
that this description is but a makeshift for the con-
venience of the unenterprising student. By definition,
Geomancy is a scheme of divination by and through
the Element of Earth. Therefore the student with
initiative, to whom this method appeals, should act
accordingly. Let him therefore prepare a quantity of

< 135 >

clean and dry black earth — or desert sand, if possible,
but not that taken from the sea-shore — and also a tray
or wooden box which is to be reserved solely for the
purpose of housing this consecrated earth. The outside
of the box might be decorated with sigils or symbolic
paintings in harmony with the general idea, and
painted in the four Malkuth colours. A small slender
wand, pointed to make clean sharp holes or markings,
should be prepared since it will be with this instrument
that the sixteen lines of dots or holes in the earth will
be made. When all has been duly prepared, the box of
Earth should be given a ceremonial consecration; the
student who has studied the general formulae of conse-
cration will know exactly what should be done.

In actual divinatory practice, the invoking Earth
Pentagram enclosing the Sigil, and the sixteen rows of
dots from which the Four Mothers will be formed, can
be quickly marked on the Earth with this special wand
or pointer. Then, for convenience’ sake, the student
can transfer these four primary figures to paper, calcu-
late the remaining eight figures to be placed on the
Map and proceed to judgment exactly as this instruc-
tion lays down. Experience shows that the actual use
of Earth as a means of forming the fundamental
magical link between the initiated diviner and the
Geomantic divinatory Genii is psychologically more
valid and effectual than with paper and pencil, besides
yielding far more satisfactory results. — I. R.).

< 136 >

BOOK ‘ ‘ T ” — THE TAROT

(Comprising Manuscripts
N, O, P, Q, R, and an
Unlettered T.A.M. Instruction.)

“What thou seest write in a Book, and send it unto
the Seven Abodes that are in Assiah.”

“And I saw in the right hand of Him that sat upon
the Throne a book sealed with Seven Seals.” “And I
saw a strong Angel proclaiming with a loud voice, ‘Who
is worthy to open the Books and to loose the seals
thereof.’ ”

< 137 >

H. R. U.

THE GREAT ANGEL IS SET OVER THE
OPERATION OF
THE SECRET WISDOM

THE TITLES OF THE TAROT SYMBOLS

1. Ace of Wands is called the Root of the Powers of
Fire.

2. Ace of Cups is called the Root of the Powers of
Water. <;«****

3. Ace of Cups is called the Root of the Powers of Air.

4. Ace of Cups' is called the Root of the Powers of
Earth.

5. The Knight of Wands is called the Lord of Flame
and Lightning. The King of the Spirits of I ire.

6. The Queen of Wands is The Queen of the Thrones
of Flames.

7. The King of Wands is The Prince of the Chariot
of Fire.

< 138 >

8. The Knave of Wands is The Princess of the Shining
Flame, and The Rose of the Palace of Fire.

9. The Knight of Cups is The Lord of the Waves and
the Waters, and The King of the Hosts of the Sea.

10. The Queen of Cups is The Queen of the Thrones
of the Waters.

11. The King of Cups is The Prince of the Chariot of
the Waters.

12. The Knave of Cups is The Princess of the Waters
and the Lotus.

13. The Knight of Swords is The Lord of the Wind
and the Breezes, The Lord of the Spirits of the Air.

14. The Queen of Swords is "The Queen of the Thrones
of the Air.

15. The King of Swords is The Prince of the Chariots
of the Wind.

16. The Knave of Swords is The Princess of the Rush-
ing Winds, The Lotus of the Palace of Air.

17. The Knight of Pentacles is The Lord of the Wide
and Fertile land, King of the Spirits of the Earth.

18. The Queen of Pentacles is The Queen of the
Thrones of Earth.

19. The King of Pentacles is The Prince of the Chariot
of Earth.

20. The Knave of Pentacles is The Princess of the
Echoing Hills, The Rose of the Palace of Earth.

No.

Card

Lord of

Decan

In

21

5 of Wands

Strife

T?

a

22

6 of Wands

Victory

%

si

n

7 of Wands

Valour

8

si

24

8 of Pentacles

Prudence

O

m.

25

9 of Pentacles

Material Gain

9

m

26

10 of Pentacles

Wealth

51

m

27

2 of Swords

Peace Restored

D

-rw

28

3 of Swords

Sorrow

f?

■A.

29

4 of Swords

Rest from strife

%

30

5 of Cups

Loss in Pleasure

< 139 >

8

TR

No.

Card

Lord of

Decan

In

3i

6 of Cups

Pleasure

0

HI

32

7 of Cups

Illusionary success

$

TTl

33

8 of Wands

Swiftness

$

/

34

9 of Wands

Great Strength

2>

35

10 of Wands

Oppression

T?

36

2 of Pentades

Harmonious Change

%

vs

37

3 of Pentades

Material Works

6

vs

38

4 of Pentades

Earthy Power

0

vs

39

5 of Swords

Defeat

AW

AW

40

6 of Swords

Earned Success

$

AW

AW

41

7 of Swords

Unstable Effort

2)

AW

42

8 of Cups

Abandoned Success

T?

X

43

9 of Cups

Material Happiness

%

K

44

10 of Cups

Perpetual Success

6

X

45

2 of Wands

Dominion

6

T

46

3 of Wands

Established Strength

O

*¥*

47

4 of Wands

Perfected Work

9

T

48

5 of Pentades

Material Trouble

$

y

49

6 of Pentades

Material Success

2>

y

50

7 of Pentades

Success Unfulfilled

T?

y

51

8 of Swords

Shortened Force

%

X

52

9 of Swords

Despair and Cruelty

6

X

S3

10 of Swords

Ruin

O

X

54

2 of Cups

Love

9

25

55

3 of Cups

Abundance

$

25

56

4 of Cups

Blended Pleasure

2>

25

Let-

Attri-

No.

Letter

22 Keys of the Book

ter bution

57

Fool

The Spirit of Ether.

K

A

58

Magician

The Magus of Power.

3

3

59

High Priestess

The Priestess o7 the Silver Star, 2

2)

60

Empress

Daughter of the Mighty Ones, 1

9

61

Emperor

Son of the Morning,

Chief n

V

among the Mighty.

Magus of the Eternal Gods.

< ho >

62 Hierophant

1 b

No.

Letter

Let- Attri-

22 Keys of the Book ter bution

63

Lovers

Children of the Voice Divine,
The Oracles of the Mighty
Gods.

T

X

64

Chariot

Child of the Power of the Waters,
Lord of the Triumph of Light.

n

05

6S

Fortitute

Daughter of the Flaming Sword,
Leader of the Lion.

SI

66

Hermit

The Magus of the Voice of Light,
The Prophet of the Gods.

m

67

Wheel of
Fortune

The Lord of the Forces of Life.

3

%

68

Justice

Daughter of the Lord of Truth,
The Holder of the Balances.

7

69

Hanged Man

The Spirit of the Mighty Waters,

Q

V

70

Death

The Child of the great Trans-
formers, Lord of the Gates of
Death.

3

m

7 i

Temperance

Daughter of the Reconcilers,
The B ringer Forth of Life,

D

72

Devil

Lord of the Gates of Matter,
Child of the Forces of Time.

V

vy

73

Blasted Tower

Lord of the Hosts of the Mighty.

5

8

74

The Star

Daughter of the Firmament,
Dweller between the Waters,

75

The Moon

Ruler of Flux and Reflux, Child
of the Sons of the Mighty,

P

X

76

The Sun

Lord of the Fire of the World,

1

O

77

Judgment

The Spirit of the Primal Fire.

r

A

78

Universe

The Great One of the Night of
Time.

n

h

< I 4 I >

THE DESCRIPTIONS OF THE 78 TAROT
SYMBOLS TOGETHER WITH
THEIR MEANINGS

OF THE ACES

First in order and appearance are the four Aces,
representing the force of the Spirit acting in, and bind-
ing together the four scales of each element and
answering to the Dominion of the Letters of the Name
in the Kether of each. They represent the Radical or
Root- Force. The Four Aces are said to be placed on
the North Pole of the Universe, wherein they revolve,
governing its revolution, and ruling as the connecting
link between Yetsirah and the Material Plane of
Universe.

I. The Root of the Powers of Fire.

ACE OF WANDS

A white radiating angelic Hand issuing from Clouds
and grasping a heavy Club which has three branches
in the colours and with the Sigils of the Scales. The
right and left hand branches end respectively in three
Flames and the centre one in four Flames, thus yielding
1 en the number of the Sephiroth. Two and Twenty
leaping Flames or Yods surround it, answering to the
Paths of these. Three fall below the right branch for
Aleph Mem and Shin. Seven above the central branch
for the double letters. And between it and that on the
right, twelve — six above and six below — about the left
hand Branch. The whole is a great and Flaming Torch.
It symbolises Force, strength, rush, vigour, energy, and
it governs according to its nature various works and
questions. It implies natural as opposed to Invoked
Force.

< 142 >

II. The Root of the Powers of the Waters.

ACE OF CUPS OR CHALICES

A Radiant white Angelic Hand issuing from clouds
and supporting on the palm thereof a cup, resembling
that of the Stolistes. From it rises a fountain of clear
and glistening Water; and spray falling on all sides
into clear calm water below, in which grow Lotus and
water lilies. The great letter Heh of the Supernal
Mother is traced in the spray of the Fountain. It sym-
bolises Fertility, Productiveness, Beauty, Pleasure,
Happiness, etc.

III. The Root of the Powers of Air,

ACE OF SWORDS

A white radiating Angelic Hand, issuing from clouds,
and grasping the hilt of a Sword, which supports a
white radiant celestial Crown from which depend, on
the right, the olive branch of Peace, and on the left,
the Palm branch of suffering. Six Vaus fall from
its point.

It symbolises invoked as contrasted with natural
Force; for it is the Invocation of the Sword. Raised
upward, it invokes the Divine Crown of Spiritual
Brightness. But reversed it is the invocation of demoni-
ac force, and becomes a fearfully evil symbol. It repre-
sents therefore very great power for good or evil, but
invoked. And it also represents whirling force, and
strength through trouble. It is the affirmation of justice,
upholding Divine authority; and it may become the
Sword of Wrath, Punishment and Affliction.

IV, The Root Powers of the Earth.

ACE OF PENTACLES

A white radiant Angelic Hand, holding a branch of
a rose Tree, whereon is a large Pentacle, formed of five
concentric circles. The innermost Circle is white,
charged with a red Greek cross. From this white centre
12 rays, also white, issue. These terminate at the cir-

< 143 >

cumference, making the whole something like an astro-
logical figure of the Heavens.

It is surmounted by a small circle, above which is a
large Maltese Cross, and with two white wings; four
roses and two buds are shewn. The hand issueth from
the clouds as in the other three cases. It representeth
materiality in all senses, good and evil, and is therefore
in a sense illusionary. It shows material gain, labour,
power, wealth, etc.

The Sixteen Court or Royal Cards.

THE FOUR KINGS

The Four Kings or Figures mounted on Steeds
represent the Yod forces of the Name in each suit, the
Radix, Father, and commencement of Material Forces.
A Force in which all the others are implied and of which
they form the development and completion. A force
swift and violent in action, but whose effect soon passes
away, and therefore symbolised by a figure on a steed
riding swiftly, and clothed in complete armour.

Therefore is the knowledge of the scale of the King
so necessary for the commencement of all magical
working.

TIIE FOUR QUEENS

Are seated upon Thrones, representing the Forces of
Heh of the Name in each suit, the Mother, and bringer
forth of material Force, a Force which develops, and
realises the Force of the King. A force steady and un-
shaken, but not rapid though enduring. It is therefore
symbolised by a figure seated upon a Throne but also
clothed in armour.

THE FOUR PRINCES

These Princes are figures seated in chariots, and thus
borne forward. They represent the Vau Forces of the
Name in each suit; the Mighty son of the King, and
the Queen, who realises the Influence of both scales of
Force. A prince, the son of a King and Queen, yet a
Prince of Princes, and a King of Kings. An Emperor,

< 144 >

whose effect is at once rapid (though not so swift as
that of a king) and enduring (though not as steadfast
as that of a Queen). It is therefore symbolised by a
figure borne in a chariot, and clothed with armour. Yet
is his power illusionary, unless set in motion by his
Father and Mother.

THE FOUR PRINCESSES

Are the Knaves of the Tarot Pack. The Four
Princesses or Figures of Amazons standing firmly by
themselves, neither riding upon horses, nor seated upon
Thrones, nor borne on Chariots. They represent the
forces of Heh Final of the Name in each suit, complet-
ing the influences of the other scales. The mighty and
potent daughter of a King and Queen: a princess
powerful and terrible, A Queen of Queens, an Empress,
whose effect combines those of the King, Queen and
Prince. At once violent and permanent, she is there-
fore symbolised by a figure standing firmly by itself,
only partially draped and having but little armour.
Yet her power existeth not save by reason of the others,
and then indeed it is mighty and terrible materially,
and is the Throne of the Forces of the Spirit. Woe unto
whomsoever shall make war upon her when thus
established!

The Sphere of Influence of the Court Cards
of the Tarot Pack.

The Princesses rule over the Four Parts of the Celes-
tial Heavens which lie around the North Pole, and
above the respective Kerubic Signs of the Zodiac, and
they form the Thrones of the Powers of the Four Aces.

The Twelve Cards, 4 Kings, 4 Queens, and 4 Princes,
rule the Dominions of the Celestial Heavens between
the realm of the Four Princesses and the Zodiac, as is
hereafter shewn. And they, as it were, link together
the signs.

< 145 >

WANDS

V. The Lord of the Flame and the Lightning.

King of the Spirits of Fire.

KNIGHT OF WANDS

A winged Warrior riding upon a black horse with
flaming mane and tail. The Horse itself is not winged.
The Rider wears a winged Helmet (like an old Scan-
dinavian and Gaulish Helmet) with a royal Crown.
A corselet of scale-mail and buskins of the same, and
a flowing scarlet mantle. Above his Helmet, upon his
cuirass, and on his shoulder pieces and buskins he bears,
as a crest, a winged black Horse’s head. He grasps a
Club with flaming ends, somewhat similar to that in
the symbol of the Ace of Wands, but not so heavy, and
also the Sigil of his scale is shewn.

Beneath the rushing feet of his steed are waving
flames of Fire. He is active, generous, fierce, sudden and
impetuous. If ill-dignified he is evil-minded, cruel,
bigoted, brutal He rules the celestial Heavens from
above the 20th degree of Scorpio to the First two
Decans of Sagittarius and this includes a part of the
constellation Hercule (who also carries a club).

Fire of Fire. King of the Salamanders.

VI. Queen of the Thrones of Flame.

QUEEN OF WANDS

A crowned Queen with long red-golden hair, seated
upon a Throne, with steady Flames beneath. She wears
a corselet and buskins of scale mail, which latter her
robe discloses. Her arms are almost bare. On cuirass
and buskins are leopards’ heads winged. The same sym-
bol surmounteth her crown. At her side is a couchant
leopard on which her hands rest. She bears a long Wand
with a very heavy conical head. The face is beautiful
and resolute.

Adaptability, steady force applied to an object.
Steady rule; great attractive power, power of com-
mand, yet liked notwithstanding. Kind and generous

< H 6 >

when not opposed. If ill-dignified, obstinate, revenge-
ful, domineering, tyrannical and apt to turn suddenly
against another without a cause. She rules the Heavens
from above the last Decan of Pisces to above the twen-
tieth degree of Aries, including a part of Andromeda.

Water of Fire, Queen of the Salamanders or Sala-
mandrines.

VII. The Prince of the Chariot of Fire.

KING OF WANDS

A Kingly figure with a golden winged Crown, seated
on a Chariot. He has large white wings. One wheel of
his chariot is shewn. He wears corselet and buskin of
scale armour, decorated with winged Lions’ heads,
which symbol also surmounts his crown. His chariot is
drawn by a lion. His arms are bare, save for the shoul-
der pieces of the corselet, and he bears a torch or fire-
wand, somewhat similar to that of the Z. A. M. Beneath
the Chariot are flames, some waved, some salient.

Swift, strong, hasty, rather violent, yet just and
generous, noble and scorning meanness. If ill-dignified,
cruel intolerant, prejudiced, and ill-natured. He rules
the Heavens from above the last decan of Cancer to
the 2nd decan of Leo. Hence he includes most of Leo
Minor.

Air of Fire, Prince and Emperor of Salamanders.

VIII. Princess of the Shining Flame.

The Rose of the Palace of Fire.

KNAVE OF WANDS

A very strong and beautiful woman, with flowing
red-golden hair, attired like an Amazon. Her shoulders,
arms, bosoms and knees are bare. She wears a short
kilt, reaching to the knees. Round her waist is a broad
belt of scale mail, narrow at the side, broad in the
front and back, and having a winged tiger’s head in
front. She wears a Corinthian shaped Helmet, and
crown, with a long plume. It also is surmounted by a
tiger’s head, and the same symbol forms the buckle of
her scale-mail buskins.

<H7>

A mantle lined with Tiger's skin falls back from her
shoulders. Her right hand rests on a small golden or
brazen Altar, ornamented with Ram’s heads, and with
Flames of Fire leaping from it. Her left hand leans on
a long and heavy club, swelling at the lower end, where
the sigi! is placed. It has flames of fire leaping from it
the whole way down, but the flames are ascending.
This Club or torch is much longer than that carried
by the King or Queen. Beneath her firmly placed feet
are leaping Flames of Fire.

Brilliance, courage, beauty, force, sudden in anger,
or love, desire of power, enthusiasm, revenge.

Iil-dignified, superficial, theatrical, cruel, unstable,
domineering. She rules the heavens over one quadrant
of the portion round the North Pole.

Earth of Fire. Princess and Empress of the Sala-
manders. Throne of the Ace of Wands.

CUPS

IX. Lord of the Waves and the Waters.

King of the Hosts of the Sea.

KNIGHT OF CUPS

A beautiful youthful winged Warrior, with flying
hair, riding upon a white Horse, which latter is not
winged. His general equipment is similar to that of the
Knight of Wands, but upon his helmet cuirass and
buskins is a peacock with opened wings. He holds a
Cup in his hand, bearing the sigil of the Scale. Beneath
his horses’ feet is the sea. From the cup issues a crab.

Graceful, poetic, venusian, indolent, but enthusiastic
if roused. Ill-dignified, he is sensual, idle, and untruth-
ful. He rules the heavens from above 20 ° of Aquarius
to 20° Pisces including the greater part of Pegasus.

Fire of Water. King of Undines and of Nymphs.

X. Queen of the Thrones of the Waters.

QUEEN OF CUPS

A very beautiful fair woman like a crowned Queen,
seated upon a Throne, beneath which is flowing water,

< 148 >

wherein Lotuses are seen. Her general dress is similar
to that of the Queen of Wands, but upon her Crown,
Cuirass and Buskins is seen an Ibis with opened wings,
and beside her is the same Bird, whereon her hand
rests. She holds a Cup, wherefrom a cray fish issues.
Her face is dreamy. She holds a Lotus in the hand
upon the Ibis,

She is imaginative, poetic, kind, yet not willing to
take much trouble for another. Coquettish, good-
natured, underneath a dreamy appearance. Imagination
stronger than feeling. Very much affected by other in-
fluences, and therefore more dependent upon good or
ill-dignity than upon most other symbols. She rules
from 20 u Gemini to 20° Cancer.

Water of Water. Queen of Nymphs and Undines.

XI. Prince of the Chariot of the Waters.

KING OF CUPS

A winged Kingly figure with a winged crown, seated
in a chariot drawn by an Eagle. On the wheel is the
symbol of a Scorpion. The Eagle is borne as a crest
upon his crown, cuirass and buskins. General attire like
King of Wands. Beneath his chariot is the calm and
stagnant water of a Lake. His scale armour resembles
feathers more than scales. He holds in one hand a
Lotus, and the other a Cup, charged with the Sigil
of his scale. A serpent issues from the Cup, and has its
head tending down to the waters of the Lake.

He is subtle, violent, crafty and artistic. A fierce
nature with calm exterior. Powerful for good or evil,
but more attracted by the evil, if allied with apparent
Power or Wisdom. If ill-dignified he is intensely evil
and merciless. He rules from 20 ° of Libra to 20°
Scorpio.

Air of Water. Prince and Emperor of Nymphs and
Undines.

XII. Princess of the Waters and Lotus of the
Palace of the Floods.

KNAVE OF CUPS

< H9 >

A beautiful Amazon-like figure, softer in nature than
the Princess of Wands. Her attire is similar. She stands
on a sea with foaming spray. Away to her right is a
Dolphin. She wears as a crest on her Helmet, belt and
buskins, a Swan with opening wings. She bears in one
hand a Lotus, and in the other an open cup from which
a Turtle issues. Her mantle is lined with swans-down,
and is of thin floating material.

Sweetness, poetry, gentleness, and kindness. Imagin-
ation, dreamy, at times indolent, yet courageous if
roused. Ill-dignified she is selfish and luxurious. She
rules a quadrant of the Heavens around Kether.

Earth of Water. Princess and Empress of Nymphs
and Undines. Throne of the Ace of Cups.

SWORDS

XIII. Lord of the Winds and Breezes.

King of the Spirit of Air.

KNIGHT OF SWORDS

A winged Warrior with crowned and winged Helmet,
mounted upon a brown steed, his general equipment
is as that of the Knight of Wands, but he wears as a
crest a winged six-pointed star, similar to those repre-
sented on the heads of Castor and Pollux, the Dioscuri,
the Twins — Gemini (a part of which constellation is
included in his rule). He holds a drawn sword with
the Sigil of his Scale upon its pommel. Beneath his
Horse’s feet are dark, driving, stratus clouds.

He is active, clever, subtle, fierce, delicate, cour-
ageous, skillful, bit inclined to domineer. Also to over-
value small things, unless well-dignified. Ill-dignified,
deceitful, tyranica! and crafty. Rules from 20 ° Taurus
to 20° Gemini.

Fire of Air. King of Sylphs and Sylphides.

XIV. Queen of the Thrones of Air.

QUEEN OF SWORDS

A graceful woman with curly waving hair, like a
Queen seated upon a Throne, and crowned. Beneath

< 150 >

the Throne are grey cumulous clouds. Her general
attire is similar to that of the Queen of Wands. But
she wears as a crest a winged child’s head (like the head
of an infantile Kerub, seen sculptored on tombs.) A
drawn sword in one hand, and in the other a large
bearded newly-severed head of a man.

Intensely perceptive, keen observation, subtle, quick,
confident, often perseveringly accurate in superficial
things, graceful, fond of dancing and balancing. Ill-
dignified, cruel, sly, deceitful, unreliable, though with a
good exterior. Rules from 20° Virgo to 20° of Libra.

Water of Air. Queen of the Sylphs and Sylphides.

XV. Prince of the Chariots of the Winds.

KING OF SWORDS

A Winged King with a winged Crown, seated in a
chariot drawn by Arch Fays, archons, or Arch Fairies,
represented as winged youths very slightly draped,
with butterfly wings, heads encircled with a fillet with
Pentagrams thereon, and holding wands surmounted
by Pentagram-shaped stars. The same butterfly wings
are on their feet and fillet. General equipment is that
of the King of Wands, but he bears as a crest, a winged
Angelic Head, with a Pentagram on the Brow. Beneath
the chariot are grey rain clouds or nimbi. His hair long
and waving in serpentine whirls, and w'horl figures
compose the scales of his armour. A drawn sword in
one hand, a sickle in the other. With the sword he
rules, with the sickle he slays.

Full of ideas and thoughts and designs, distrustful,
suspicious, firm in friendship and enmity, careful, slow,
over-cautious. Symbolises Alpha and Omega, the Giver
of Death, who slays as fast as he creates. Ill-dignified:
harsh, malicious, plotting, obstinate, yet hesitating and
unreliable. Ruler from 20° Capricorn to 20° Aquarius.

Air of Air. Prince and Emperor of Sylphs and
Sylphides.

< 151 >

XVI, Princess of the Rushing Winds.

Lotus of the Palace of Air.

KNAVE OF SWORDS

An Amazon figure with waving hair, slighter than
the Rose of the Palace of Fire (Knave of Wands). Her
attire is similar. The feet seem springy, giving the idea
of swiftness. Weight changing from one foot to another,
and body swinging round. She resembles a mixture of
Minerva and Diana, her mantle resembles the Aegis of
Minerva. She wears as a crest the head of Medusa
with Serpent hair. She holds a sword in one hand and
the other rests upon a small silver altar with grey
smoke (no fire) ascending from it. Beneath her feet
are white cirrus clouds.

Wisdom, strength, acuteness, subtleness in materia!
things, grace and dexterity. If ill-dignified, she is
frivolous and cunning. She rules a quadrant of the
Heavens around Kether.

Earth of Air. Princess and Empress of the Sylphs
and Sylphides. Throne of the Ace of Swords.

PENTACLES

XVII. Lord of the Wild and Fertile Land.

King of the Spirits of Earth.

KNIGHT OF PENTACLES

A dark winged Warrior with winged and crowned
helmet; mounted on a light brown horse. Equipment
as of the Knight of Wands. The winged head of a stag
or antelope as a crest. Beneath the horse’s feet is fertile
land, with ripened corn. In one hand he bears a sceptre
surmounted with a hexagram, in the other a pentacle
like a Z. A. M/s.

Unless very well dignified, he is heavy, dull, and ma-
terial. Laborious, clever and patient in material mat-
ters. If ill-dignified he is avaricious, grasping, dull,
jealous, not very courageous, unless assisted by other
symbols. Rules from above 20 0 of Leo to 20 0 of Virgo.

Fire of Earth. King of the Gnomes.

< 152 >

XVIII. Queen of the Thrones of Earth.

QUEEN OF PENTACLES

A woman of beautiful face with dark hair, seated
upon a throne, beneath which is dark sandy earth.
One side of her face is dark, the other light, and her
symbolism is best represented in profile. Her attire is
similar to that of the Queen of Wands. But she bears
a winged goat’s head as a crest. A goat is by her side.
In one hand she bears a sceptre surmounted by a cube,
and in the other an orb of gold.

She is impetuous, kind, timid, rather charming, great-
hearted, intelligent, melancholy, truthful, yet of many
moods. Ill-dignified, she is undecided, capricious, fool-
ish, changeable. Rules from 20° Sagittarius to 20 °
Capricorn.

Water of Earth. Queen of Gnomes.

XIX. Prince of the Chariot of Earth.

KING OF PENTACLES

A winged kingly figure seated in a chariot drawn by
a bull. He bears as a crest the symbol of the head of a
winged bull. Beneath the chariot is land with many
flowers. In one hand he bears an orb of gold held down-
wards, and in the other a sceptre surmounted by an
orb and cross.

Increase of matter, increase of good and evil, solidi-
fies, practically applies things, steady, reliable. If ill-
dignified, animal, material, stupid. In either slow to
anger, but furious if roused. Rules from 20 0 Aries to
20 0 of Taurus.

Air of Earth, Prince and Emperor of the Gnomes.

XX. Princess of the Echoing Hills.

Rose of the Palace of Earth.

KNAVE OF PENTACLES

A strong and beautiful Amazon figure with red
brown hair, standing on grass and flowers. A grove of
trees near her. Her form suggests Here, Ceres, and
Proserpine. She bears a winged ram’s head as a crest,

< 153 >

and wears a mantle of sheep’s skin. In one hand she
carries a sceptre with a circular disc, in the other a
pentacle similar to that of the Ace of Pentacles.

She is generous, kind, diligent, benevolent, careful,
courageous, preserving, pitiful. If ill-dignified, she is
wasteful and prodigal. Rules over one Quadrant of
the Heavens around the North Pole of the Ecliptic.

Earth of Earth. Princess and Empress of the Gnomes.
Throne of the Ace of Pentacles.

< 154 >

Herein are resumed the special characteristics of the
4 Court Cards of the suit:

Suit

Card

Crest

Symbols Hair

Eyes

King

Winged black
horse's head

Black horse, waving
flames. Club. Scarlet
cloak.

Red-

gold

Grey or
Hazel

Wands

Queen

Winged

leopard

Leopard. Steady flames.
Wand with heavy head
or end.

Red-

gold

Blue or
Brown

Prince

or

Knight

Winged lion's
head

Wand and salient
flames. Fire wand of
Z. A. M.

Yellow

Blue

Grey

Princess

or

Prince

Tiger's head

Tiger, leaping flames.
Gold Altar, long club,
largest at bottom.

Red-

gold

Blue

King

Peacock with
open wings

White horse, crab issu-
ing from cup. Sea,

Fair

Blue

Queen

Ibis

Crayfish is issuing from
River,

Gold-

brown

Blue

Cups

Prince

Eagle

Scorpion, Eagle-serpent
is issuing from lake.

Brown

Grey or
Brown

Princess

Swan

Dolphin, Lotus. Sea
with spray, turtle from
cup.

Brown

Blue or
Brown

King

Winged

Hexagram

Winged brown horse,
driving clouds, drawn
Sword,

Dark

Brown

Dark

Swords

Queen

Winged

Child’s head

Head of man severed.
Cumulous Clouds.
Drawn sword.

Grey

Light

Brown

Prince

Winged

Angel's head

Arch -Fairies winged.
Clouds. Nimbi. Drawn
Swords.

Dark

Dark

Princess

Medusa's

head

Silver Altar. Smoke.
Cirrus Clouds, Drawn
sword.

Light

Brown

Blue

King

Winged
stag's head

Light brown horse. Ripe
com land. Sceptre with
Hexagram as Z, A. M.

Dark

Dark

Queen

Winged
goat's head

Barren land. Face light
one side only. Sceptre
with orb of gold.

Dark

Dark

Penta-

des

Prince

Winged
bull s head

Flowery land. Bull;
sceptre with orb and
cross. Orb held dowm-
wards.

Da rk
Brown

Da rk

Princess

Winged
ram's head

Grass, Flowers, grove
of trees. Sceptre with
disk. Pent, as all.

Rich

Brown

Dark

< 155 >

THE THIRTY-SIX DECANS

Here follow the descriptions of the smaller cards of
the 4 Suits, thirty-six in number, answering unto the
36 Decans of the Zodiac.

There being 36 Decanates and only seven Planets,
it follows that one of the latter must rule over one
more decanate than the others. This is the Planet Mars
which is allotted the last decan of Pisces and first of
Aries, because the long cold of the winter requires a
great energy to overcome it and initiate spring.

The beginning of the decanates is from the Royal
King Star of the Heart of the Lion, the great star Cor
Leonis, and therefore is the first decanate that of Saturn
in Leo.

Here follow the general meanings of the smalt cards
of the Suits, as classified under the Nine Sephiroth
below Kether.

CHOKMAH

The Four Deuces symbolise the Powers of the King
and Queen; first uniting and initiating the Force, hut
before the Prince and Princess are thoroughly brought
into action. Therefore do they generally imply the ini-
tiation and fecundation of a thing.

EINAH

The Four Threes, generally, represent the realisation
of action owing to the Prince being produced. The
central symbol on each card. Action definitely com-
menced for good or evil.

CHESED

The Four Fours. Perfection, realisation, completion,
making a matter settled and fixed.

GEBURAH

The Four Fives. Opposition, strife and struggle; war,
obstacle to the thing in hand. Ultimate success or fail-
ure is otherwise shown.

TIPHARETH

The Four Sixes. Definite accomplishment, and carry-
ing out of a matter.

< 156 >

NETZACII

The Four Sevens. Generally shows a force, trans-
cending the material plane, and is like unto a crown
which is indeed powerful but requireth one capable of
wearing it. The sevens then show a possible result
which is dependent on the action then taken. They
depend much on the symbols that accompany them.

HOD

The Fours Eights. Generally show solitary success;
i.e., success in the matter for the time being, but not
leading to much result apart from the thing itself.

YESOD

The Four Nines. Generally they show very great
fundamental force. Executive power, because they rest
on a firm basis, powerful for good or evil.

MALKUTH

The Four Tens. Generally show fixed culminated
completed Force, whether good or evil. The matter
thoroughly and definitely determined. Similar to the
force of the Nines, but ultimating it, and carrying
it out.

These are the meanings in the most general sense.

< 1 57 >

Here follow the more particular descriptions and
meanings. Decan cards are always modified by the
other symbols with which they are in contact.

Saturn in Leo, l° — io°, XXI. The Lord of Strife.

5 OF WANDS

Two white radiant angelic hands issuing from clouds
right and left of the centre of the card. They are
clasped together as in the grip of the first Order, and
they hold at the same time by their centres Five
Wands, or torches, which are similar to the wand of a
Z. A. M. Four Wands cross each other, but the Fifth
is upright in the centre. Flames leap from the point of
junction. Above the central Wand is the symbol Saturn
and below it that of Leo representing the Decanate.

Violent strife and contest, boldness, rashness, cruelty,
violence, lust and desire, prodigality and generosity,
depending on well or dignified.

Geburah of Yod. (Quarrelling and fighting.) This
decan hath its beginning from the Royal Star of Leo,
and unto it are allotted the two Great Angels of the
Schemhamephoresch, Vahaviah and Yelayel. (Note:
the Hebrew spellings of these Angelic Names are pro-
vided in Volume One, with the preliminary knowledge
material, — I.R.)

Jupiter in Leo , io° — 20°. XXII. Lord of Victory.

6 OF WANDS

Two hands in grip, as in the last, holding six Wands
crossed, 3 and 3, Flames issuing from the point of
junction. Above and below are two short wands with
flames issuing from a cloud at the lower part of the
card, surmounted respectively by the symbols of
Jupiter and Leo, representing the Decanate.

Victory after strife, success through energy and in-
dustry, love, pleasure gained by labour, carefulness,
sociability and avoiding of strife, yet victory therein.
Also insolence, pride of riches and success, etc. The
whole depending on dignity.

< 158 >

Tiphareth of Yod. (Gain.) Hereunto are allotted the
Great Angels from the Schemhamephoresch, Saitel and
Olmiah.

Mars in Leo, zo° — 30°. XXIII. Lord of Valour,

7 OF WANDS

Two hands holding by grip, as before, 6 Wands, three
crossed by three, a third hand issuing from a cloud at
the lower part of the card holding an upright wand,
which passes between the others. Flames leap from the
point of junction. Above and below the central wand
are the symbols Mars and Leo, representing the Decan.

Possible victory, depending upon the energy and
courage exercised; valour, opposition, obstacles, diffi-
culties, yet courage to meet them, quarrelling, ignor-
ance, pretence, wrangling and threatening, also victory
in small and unimportant things, and influence over
subordinate. Depending on dignity as usual.

Netzach of Yod. (Opposition yet courage.) Herein
rule the two great Angels Mahashiah and Lelahel.

Sun in Virgo , l° — io°. XXIV. Lord of Prudence.

8 OF PENTACLES

A white radiating Angelic hand issuing from a cloud
and grasping a branch of a rose tree, with four white
roses thereon which touch only the four lowermost
pentacles. No rosebuds seen, but only leaves touch the
four uppermost disks. All the Pentacles are similar to
that of the Ace, but without the Maltese cross and
wings. These are arranged as the figure Populus:

* *

* #

# *

# #

Above and below them are the symbols Sol and Virgo
for the Decan.

Over-careful in small things at the expense of the
great. “Penny-wise and pound-foolish.” Gain of ready

< 159 >

money in small sums. Mean, avariciousness. Industri-
ous, cultivation of land, hoarding, lacking in enterprise.

Hod of Hell. (Skill, prudence, cunning.) There rule
those mighty angels Akaiah and Kehethel.

Venus in Virgo , io° to 20°.

XXV. Lord 0} Material Gain.

9 OF PENTACLES

A white radiating angelic hand as before holding a
Rose branch with nine white roses, each of which
touches a Pentacle arranged thus:

* #

# *

# #

and then are more buds arranged on the branches as
well as flowers. Venus and Virgo above and below.

Complete realisation of material gain, inheritance,
covetousness, treasuring of goods and sometimes theft,
and knavery. All according to dignity.

Yesod of Heh. (Inheritance, much increase of goods.)
Herein rule the might angels Hazayel, and Akliah.

Mercury in Virgo, 20° — 30°. XXVI. Lord of Wealth.

10 OF PENTACLES

An angelic hand holding a branch by the lower ex-
tremity, whose roses touch all the pentacles. No buds
however are shown. The symbols of Mercury and Virgo
are above and below Pentacles thus:

* #

*

* #

# *

#

# *

Completion of material gain and fortune, but nothing
beyond. As it were, at the very pinnacle of success. Old
age, slothfulness, great wealth, yet sometimes loss in

< 160 >

part, and later heaviness, dullness of mind, yet clever
and prosperous in money transactions.

Malkuth of Heh. (Riches and wealth.) Herein rule
the Angels Hihaayah and Laviah.

Moon in Libra, 1° — 10°.

XXVII. Lord of Peace Restored.

2 OF SWORDS

Two crossed swords, like the air dagger of Z. A. M.,
each held by a white radiating angelic hand. Upon the
point where the two cross is a rose of five petals, emit-
ting white Rays, and top and bottom of card are two
small daggers, supporting respectively the symbols of
Luna (in horizontal position) and Libra, representing
the Decan.

Contradictory characteristics in the same nature.
Strength through suffering. Pleasure after pain. Sacri-
fice and trouble yet strength arising therefrom symbol-
ised by the position of the rose, as though the pain
itself had brought forth the beauty. Peace restored,
truce, arrangement of differences, justice. Truth and
untruth. Sorrow and sympathy for those in trouble, aid
to the weak and oppressed, unselfishness. Also an in-
clination to repetition of affronts if once pardoned, of
asking questions of little moment, want of tact, often
doing injury when meaning well. Talkative.

Chokmah of Vav. (Quarrels made up, but still some
tension in relationships. Actions sometimes selfish and
sometimes unselfish.) Herein rule the great Angels,
Yezalel and Mebahel.

Saturn in Libra, io° — 20°. XXVIII. Lord of Sorrow.

3 OF SWORDS

Three white radiating angelic hands issuing from clouds
and holding three swords upright (as if the central
sword had struck apart from the two others which were
crossed in the preceding symbol.) The central sword
cuts asunder the Rose of Five Petals (which in the
preceding symbol grew at the junction of the swords),

< 161 >

its petals are falling, and no white rays issue from it.
Above and below the central Sword are the symbols of
Saturn and Libra, referring to the Decanate.

Disruption, interruption, separation, quarrelling,
sowing of discord and strife, mischief-making, sorrow,
tears, yet mirth in evil pleasures, singing, faithfulness
in promises, honesty in money transactions, selfish and
dissipated, yet sometimes generous, deceitful in words
and repetition. The whole according to dignity.

Binah of Vau. (Unhappiness, sorrow, tears.) Therein
rule the Angels Harayel and Hoqmiah.

Jupiter in Libra, 20° — 30°.

XXIX. The Lord of Rest from Strife.

4 OF SWORDS

Two white angelic radiating hands, each holding two
swords, which four cross in the centre. The rose of five
petals with white radiations is reinstated on the point
of intersection. Above and below, on the points of two
small daggers arc the symbols of Jupiter and Libra
representing the Decan.

Rest from sorrow, yet after and through it. Peace
from and after War. Relaxation of anxiety. Quietness,
rest, ease and plenty, yet after struggle. Goods of this
life, abundance. Modified by the dignity as in the other
cases.

Chesed of Vav. (Convalescence, recovery from sick-
ness, change for the better.) Herein rule Laviah and
Kelial.

Mars in Scorpio, i° — io°.

XXX. Lord of Loss in Pleasure.

s OF CUPS OR CHALICES

A white radiating angelic hand as before holding
Lotuses or water lilies of which the flowers are falling
right and left. Leaves only and no buds surmount them.
These lotus stems ascend between the cups in the
manner of a fountain, but no water flows therefrom,
neither is there water in any of the Cups, which are

< 162 >

somewhat of the shape of the magical implement of
the Z. A. M. Above and below are the symbols of Mars
and Scorpio, representing the decan.

Death or end of pleasures. Disappointment. Sorrow
and loss in those things from which pleasure is ex-
pected. Sadness, deceit, treachery, ill-will, detraction,
charity and kindness ill-requited. All kinds of anxieties
and troubles from unexpected and unsuspected sources.

Geburah of Heh. (Disappointments in love, marriage
broken off, unkindness from a friend, loss of friend-
ship.) Therein rule Livoyah and Pehilyah.

Sun in Scorpio, io° — 20°. XXXI, Lord of Pleasure.

6 OF CUPS

An angelic hand as before, holds a group of stems
of Lotuses or water lilies from which six flowers bend,
one over each cup. From these flowers a white glisten-
ing water flows into the cup as from a fountain, but
they are not yet full. Above and below are the symbols
of Sun and Scorpio, representing the Decanate.

Commencement of steady increase, gain and pleas-
ure, but commencement only. Also affront, defective
knowledge, and in some instances, contention and
strife, arising from unwarranted self-assertion and
vanity. Sometimes thankless and presumptuous. Some-
times amiable and patient, according to dignity.

Tipharcth of Ileh. (Beginning of wish, happiness,
success or enjoyment.) Therein rule Nelokhiel and
Yeyayel.

Venus in Scorpio, 20 ° — 30°.

XXXII. Lord of Illusionary Success.

7 OF CUPS

The Seven of Cups are thus arranged:

V V V
V

V V V

A hand as usual holds the lotus stems which arise from

< 163 >

the central lower cup. The hand is above this cup and
below the middle one. With the exception of the central
lower cup, each is overhung by a lotus flower, but no
water falls from them into cups which are quite empty.
Above and below are the symbols of the decanate,
Venus and Scorpio.

Possibly victory, but neutralized by the supineness
of the person. Illusionary success. Deception in the
moment of apparent victory. Lying error, promises un-
fulfilled. Drunkenness, wrath, vanity, lust, fornication,
violence against women. Selfish dissipation. Deception
in love and friendship. Often success gained, but not
followed up. Modified by dignity.

Netzach of Heh. (Lying. Promises unfulfilled. Illu-
sion. Error. Deception, slight success at outset, but
want of energy to retain it.) Therein rules Melchel
and Chahaviah.

Mercury in Sagittarius, l° — io°.

XXXIII. The Lord of Swiftness.

8 OF WANDS

Four white Angelic Hands radiating: (two proceed-
ing from each side) issuing from clouds, clasped in two
pairs in the centre with the grip of First Order. They
hold 8 wands crossed four and four. Flames issue from
the point of junction. Surmounting two small wands
with flames issuing down them. Placed in the centre
at top and bottom of card are the symbols of Mercury
and Sagittarius, representing the Decan.

Too much force applied too suddenly. Very rapid
rush, but too quickly passed and expended. Violent
but not lasting. Swiftness. Rapidity. Courage, boldness,
confidence, freedom, warfare. Violence, love of open air,
field sports, garden, meadows. Generous, subtle, elo-
quent, yet somewhat untrustworthy. Rapacious, in-
solent, oppressive. Theft and robbery, according to
dignity.

Hod of Yod. (Hasty communication and messages.
Swiftness.) Therein rule Nithahiah and Haayah.

< 164 >

Moon in Sagittarius, io° — 20°.

XXXIV. The Lord of Great Strength.

9 OF WANDS

Four Hands as in the previous symbol holding eight
wands crossed four and four, but a fifth hand at the
foot of the card holds another wand upright, which
traverses the point of junction with the others. Flames
leap therefrom. Above and below the symbols Luna
(depicted horizontally) and Sagittarius.

Tremendous and steady force that cannot be shaken.
Herculean strength, yet sometimes scientifically ap-
plied. Great success, but with strife and energy. Victory
preceded by apprehension and fear. Health good and
recovery, yet doubt. Generous, questioning and curious,
fond of external appearances, intractable, obstinate.

Yesod of Yod. (Strength, power, health. Recovery
from sickness.) Herein rule Yirthiel and Sahiah.

Saturn in Sagittarius , 20° — 30 °.

XXXV. The Lord of Oppression.

10 OF WANDS

Four hands upholding 8 wands crossed as before.
A fifth hand at foot of card holding two wands upright
which traverse the junction of the others. Above and
below the symbols Saturn and Sagittarius. Flames issue
therefrom.

Cruel and overbearing force and energy, but applied
only to selfish and material ends. Sometimes shows
failure in a matter, and the opposition too strong to be
controlled arising from the person’s too great selfishness
at the beginning. Ill-will, levity, lying, malice, slander,
envy, obstinacy, swiftness in evil, if ill-dignified. Also
generosity, self-sacrifice, and disinterestedness when
well-dignified.

Malkuth of Yod. (Cruelty, malice, revenge and in-
justice.) Therein rule Reyayel and Avamel.

< 165 >

Jupiter in Capricorn, i°— io°.

XXXVI. Lord of Harmonious Change.

2 OF PENTACLES

Two wheels, discs or Tentacles similar to that of the
Ace. They are united by a green and gold Serpent,
bound about them like a figure of Eight. It holds its tail
in its mouth, A white radiant angelic hand (grasps the
centre or) holds the whole. No roses enter into this
card. Above and below are the symbols Jupiter and
Capricorn. It is a revolving symbol.

The harmony of change. Alternation of gain and loss,
weakness and strength, ever varying occupation,
wandering, discontented with any fixed condition of
things; now elated, now melancholy, industrious yet
unreliable, fortunate through prudence of management,
yet sometimes unaccountably foolish. Alternately talk-
ative and suspicious. Kind yet wavering and inconsis-
tent. Fortunate in journeying. Argumentative.

Chokmah of Heh final. (Pleasant change, visit to
friends.) Herein rule Lekabel and Veshiriah.

Mars in Capricorn, io° — 20 °.

XXXVII. The Lord of Material Works.

3 OF PENTACLES

A white rayed angelic hand as before, holding a
branch of a rose-tree, of which two white rose-buds
touch and surmount the topmost pentacle. The latter
are arranged in a Triangle thus:

*

# #

Above and below are symbols of Mars and Capricorn.
Working and constructive force, building up, erection,
creation, realisation, and increase of material things,
gain in commercial transactions, rank, increase of sub-
stance, influence, cleverness in business, selfishness,
commencement of matter to be established later. Nar-
row and prejudiced, keen in matter of gain. Modified by

< 166 >

dignity. Sometimes given to seeking after the im-
possible.

Binah of Heh final. (Business, paid employment,
commercial transactions.) Therein rule Yechavah and
Lehachiah.

Sun in Capricorn, zo° — 30°.

XXXVIII. The Lord of Earthly Power.

4 OF PENTACLES

A hand holding a branch of a rose-tree, but without
flowers or buds, save that in the centre is one fully
blown white rose. Four pentacles thus, with Sun and
Capricorn above and below:

# *

Assured material gain, success, rank, dominion,
earthly power completed, but leading to nothing be-
yond. Prejudiced, covetous, suspicious, careful and
orderly, but discontented. Little enterprise or origin-
ality. Altered by dignity as usual.

Chesed of Heh final. (Gain of money or influence.
A present.) Therein rule Keveqiah and Mendial.

Venus in Aquarius, l° — io°.

XXXIX. The Lord of Defeat.

5 OF SWORDS

Two rayed hands each holding two swords nearly
upright, but falling apart from each other, right and
left of card. A third hand holds a sword upright in
centre as if it had disunited them. The petals of the
rose (which in the four of Swords had been re-instated
in the centre) are torn asunder and falling. Above and
below the symbols of Venus and Aquarius.

Contest finished, and decided against the person,
failure, defeat, anxiety, trouble, poverty, avarice, griev-
ing after gain, laborious, unresting, loss and vileness of
nature. Malicious, slandering, lying, spiteful and tale-
bearing. A busybody and separator of friends, hating to

< 167 >

see peace and love between others. Cruel yet cowardly,
thankless, and unreliable. Clever and quick in thought
and speech. Feelings of pity easily roused but uncndur-
ing. As dignity.

Geburah of Vav. (Defeat, loss, malice, spite, slander,
evil-speaking.) Herein rule Aniel and Chaamiah.

Mercury in Aquarius, io° — 20°.

XL. The Lord of Earned Success.

6 OF SWORDS

Two hands as before, each holding three swords
which cross in centre. Rose re-established hereon.
Mercury and Aquarius above and below, supported on
the points of two short daggers or swords.

Success after anxiety and trouble. Selfishness, beauty,
conceit, but sometimes modesty therewith, dominion,
patience, labour, etc., according to dignity.

Tiphareth of Vav. (Labour, work, journey by
water.) Herein rule Rehaayal and Yeyeziel.

Moon in Aquarius, 20° — 30
XL 1 . The Lord of Unstable Effort.

7 OF SWORDS

Two hands as before, each holding swords. A third
hand holds a single sword in the centre. The points of
all the swords do just touch one another, the central
sword not altogether dividing them. The rose of the
previous symbols of this suit is held by the hand which
holds the central Sword, as if the Victory were in its
disposal. Above and below Luna and Aquarius. (In the
small cards, the Lunar Decans are always represented
by a crescent on its back.)

Partial success, yielding when victory is within grasp,
as if the last reserves of strength were used up. Inclina-
tion to lose when on the point of gaining through not
continuing the effort. Love of abundance, fascinated by
display, given to compliment, affronts and insolences,
and to detect and spy on another. Inclined to betray
confidences, not always intentional. Rather vacillating

<i68>

and unreliable, according to dignity as usual.

Netzach of Vav. (Journey by land, in character un-
trustworthy.) Herein rule Michael and Hahihel.

Saturn in Pisces, 1° — io°,

XLII. The Lord of Abandoned Success.

8 OF CUPS

A hand holding a group of stems of Lotuses or water
lilies. There are only two flowers shown which bend
over the two centre cups pouring into them a white
water. The Cups are not yet filled.

Y Y Y
Y Y

Y Y Y

The three upper cups are empty. At top and bottom
Saturn and Pisces.

Temporary success, but without further result.
Things thrown aside as soon as gained. No lasting even
in the matter in hand. Indolence in success. Journeying
from place to place. Misery and repining without cause.
Seeking after riches. Instability according to dignity.

Hod of Heh. (Success abandoned, decline of interest
in anything.) Herein rule Vavaliah and Yelahiah.

Jupiter in Pisces, 10° — 20 n .

XLIII. The Lord of Material Happiness.

9 OF CUPS

Hand from cloud holding Lotuses or water lilies, one
flower of which overhangs each cup, and from which
water pours.

Y Y Y

Y Y Y

Y Y Y

All the cups are full and running over. Above and below
are the symbols of Jupiter and Pisces representing the
Decan.

Complete and perfect realisation of pleasure and
happiness almost perfect. Self-praise, vanity, conceit,

< 169 >

much talking of self, yet kind and lovable, and may be
self-denying therewith. Highminded, not easily satisfied
with small and limited ideas. Apt to be maligned
through too much self-assumption. A good, generous,
but, maybe, foolish nature.

Yesod of Heh. (Complete success, pleasure, happi-
ness, wish fulfilled.) Therein rule Saliah and Aariel.

Mars in Pisces, 20° — 30°.

XLIV. The Lord of Perfected Success .

10 OF CUPS

Hand holding bunch of Lotuses or water-lilies whose
flowers pour a pure white water into all the cups, which
all run over.

Y Y Y

Y Y Y

Y Y Y

The top cup is held sideways by a hand and pours water
into top left hand cup. A single lotus flower surmounts
top cup and is the source of the water that fills it.
Above and below Mars and Pisces.

Permanent anl lasting success, happiness because
inspired from above. Not sensual as Nine of Cups, “The
Lord of Material Happiness,” yet almost more truly
happy. Pleasure, dissipation, debauchery. Pity, quiet-
ness, peacemaking. Kindness, generosity, wantonness,
waste, etc., according to dignity.

Malkuth of Heh. (Matters definitely arranged as
wished, complete good fortune.) Herein rule Aasliah
and Mihal.

Mars in Aries, l° — io°.

XLV. The Lord of Dominion.

2 OF WANDS

Hand grasping two Wands crossed. Flames issue
from the point of junction. On two small wands, above
and below, with flames issuing from them, are Mars
and Aries.

Strength, dominion, harmony of rule and justice.

< 170 >

Boldness, courage, fierceness, shamelessness, revenge,
resolution, generous, proud, sensitive, ambitious, re-
fined, restless, turbulent, sagacious withal, yet un-
forgiving and obstinate, according to dignity.

Chokmah of Yod. (Influence over others. Authority,
power, dominion.) Rule therein Vehooel and Deneyal.

Sun in Aries, io ° — 20
XLVI. The Lord of Established Strength.

3 OF WANDS

Hand issuing from clouds holds three wands in
centre. Two crossed and one upright. Flames from point
of junction. Above and below Sun and Aries.

Established force and strength. Realisation of hope.
Completion of labour, success of the struggle. Pride,
nobility, wealth, power, conceit. Rude self assumption
and insolence. Generosity, obstinacy according to
dignity.

Binah of Yod. (Price, arrogance and self-assertion.)
Herein rule Hechashiah and Aamamiah.

Venus in Aries, 20° — 30°.

XLV 1 I. Lord of Perfected Work.

4 OF WANDS

Two hands as before, issuing from clouds each side of
card, and clasped in centre with First Order grip, hold-
ing four wands crossed. Flames issue at point of
junction. Above and below on two small flaming wands
are Venus and Aries, representing the Decan.

Perfection, a completion of a thing built up with
trouble and labour. Rest after labour. Subtlety, clever-
ness, beauty, mirth, success in completion. Reasoning
faculty, conclusions drawn from previous knowledge.
Unreadiness, unreliable, and unsteady, through over
anxiety and hurriedness of action. Graceful in manners.
At times insincere, etc.

Chesed of Yod. (Settlement, arrangement, comple-
tion.) Herein rule Nanael and Nithal.

< 171 >

Mercury in Taurus , i ° — io°.

XLVIII. Lord of Material Trouble.

5 OF PENTACLES

Hand holding a branch of White Rose Tree, from
which roses are falling, leaving no buds behind. Five
pentacles similar to Ace. Mercury and Taurus for
Decan.

Loss of money or position. Trouble about material
things. Toil, labour, land cultivation, building, knowl-
edge and acuteness of earthly things, poverty, careful-
ness. Kindness, sometimes money regained after severe
toil and labour. Unimaginative, harsh, stern, deter-
mined, obstinate.

Geburah of Heh final. (Loss of profession, loss of
money, monetary anxiety.) Therein rule Mibahiah and
Pooyal.

Moon in Taurus, 10° — 20°.

XLIX. Lord of Material Success.

6 OF PENTACLES

Hand holding a rose branch with white roses and

buds, each of which touch a pentacle, arranged thus:

* *

* #

# #

Above and below Luna and Taurus represent the
Decanate.

Success and gain in material undertakings, power,
influence, rank, nobility, rule over the people. Fortu-
nate, successful, just and liberal. If ill-dignified, may be
purse-proud, insolent from success, or prodigal.

Tiphareth of Heh final. (Success in material things.
Prosperity in business.) Herein rule Nemamiah and
Yeyelal.

Saturn in Taurus, 20° — 30
L. The Lord of Success Unfulfilled.

7 OF PENTACLES

Hand from a cloud holding rose branch of seven

< 172 >

pentacles thus arranged :

# #

*

# #

Only five of which overhang but do not touch the five
upper pentacles. No other buds shown, and none are
near or touch the two lower pentacles. Above and below
Saturn and Taurus.

Promises of success unfulfilled. (Shown in the sym-
bolism of the rosebuds, which do not as it were come
to anything.) Loss of apparently promising fortune.
Hopes deceived and crushed. Disappointment. Misery,
slavery, necessity and baseness. A cultivator of land,
and yet is loser thereby. Sometimes it denotes slight
and isolated gains with no fruits resulting therefrom,
and of no further account, though seeming to promise
well. According to dignity.

Netsach of Heh. (Unprofitable speculation and em-
ployment. Little gain for much labour.) Therein rule
Herochiel and Mitzrael.

Jupiter in Gemini, l° — ro°.

LI. Lord of Shortened Force.

8 OF SWORDS

Four hands as usual, each holding two swords, points
upwards, touching near top of card, two hands lower
on left, two on right of card. The rose of other sword
symbols re-established in centre. Above and below
Jupiter and Gemini.

Too much force applied to small things, too much
attention to detail, at expense of principle and more
important points. Ill-dignified, these qualities produce
malice, pettiness, and domineering qualities. Patience
in detail of study, great ease in some things, counter-
balanced by equal disorder in others. Impulsive, equally
fond of giving or receiving money, or presents. Gener-
ous, clever, acute, selfish, and without strong feeling of

< 173 >

affection. Admires wisdom, yet applies it to small and
unworthy objects.

Hod of Vav. (Narrow, restricted, petty, a prison.)
Herein rule Vemibael and Yehohel.

Mars in Gemini, io° — 20
LII. The Lord of Despair and Cruelty.

9 OF SWORDS

Four hands (somewhat as in preceding symbol) hold
eight swords upright but with the points falling away
from each other. A fifth hand holds a ninth sword
upright in the centre, as if it had disunited them, and
struck them asunder. No rose at all is shown (as if it
were not merely cut in pieces but completely and defi-
nitely destroyed). Above and below Mars and Gemini.

Despair, cruelty, pitilessness, malice, suffering, want
loss, misery. Burden, oppression, labour, subtlety and
craft, lying, dishonesty, slander. Yet also obedience,
faithfulness, patience, unselfishness, etc., according to
dignity.

Yesod of Vav. Therein rule Aaneval and Mochayel.

Sun in Gemini, 20 0 — 30°. LI II. Lord of Ruin.

10 OF SWORDS

Four hands (as in previous symbol) hold eight
swords with points falling away from each other. Two
hands hold two swords crossed in the centre (as if their
junction had disunited the others). No rose, flower or
bud is shown. Above and below Sun and Gemini.

(Almost a worse symbol than Nine of Swords.) Un-
disciplined warring force, complete disruption and fail-
ure. Ruin of all plans and projects. Disdain, insolence
and impertinence, yet mirth and jolly therewith. A
Marplot, loving to overthrow the happiness of others,
a repeater of things, given to much unprofitable speech,
and of many words, yet clever, acute, and eloquent,
etc., depending on dignity.

Malkuth of Vav. (Ruin, death, defeat, disruption.)
Herein rule Dambayah and Menqal.

< 174 >

Venus in Cancer, 1° — io°.

L1V. Lord of Love.

2 OF CUPS

Hand at lower part from cloud holds lotuses. A Lotus
flower rises above water, which occupies the lowest
part of card, and rises above the hand holding the
Lotus. From this Lotus flower a stem rises, terminating
nearly at the top of the card in another Lotus or water-
lily flower, from which a white water gushes like a
fountain. Crossed on the stem just beneath are two
Dolphins, gold and silver; on to which the water falls
and from which it pours in full streams, like jets of
gold and silver, into two cups, which in their turn
overflow, flooding the lower part of the card. Above
and below Venus and Cancer.

Harmony of masculine and feminine united. Har-
mony, pleasure, mirth, subtlety, sometimes folly, dissi-
pation, waste, and silly action, according to dignity.

Chokmah of Heh. (Marriage, home, pleasure.)
Herein rule Ayoel and Chabooyah.

Mercury in Cancer, io°— 20°.

LV. Lord of Abundance.

3 OF CUPS

Hand as before holds group of Lotuses or Water-
lilies, from which two flowers rise on either side of, and
overhanging the top cup, pouring into it the white
water. Flowers in the same way pour water into the
lower cups. All the cups overflow, the topmost into the
two others, and these upon the lower part of the card.
Above and below Mercury and Cancer ;

Y

Y Y

Abundance, plenty, success, pleasure, sensuality, pas-
sive success, good luck and fortune. Love, gladness,
kindness and bounty. According to dignity.

Binah of Heh. (Plenty, hospitality, eating and drink-
ing, pleasure, dancing, new clothes, merriment.) Herein
rule Rahael and Yebomayah.

< 175 >

Moon in Cancer, 20° — 30° .

LVI. The Lord of Blended Pleasure .

4 OF CUPS

Four cups, the two upper overflow into the two
lower, which do not overflow. A hand grasps a bunch of
lotuses from which ascends a stem bearing one flower at
the top of the card, from which water issues into two
top cups. From the centre two leaves pass right and
left, making as it were a cross between the four cups.
Luna and Cancer above and below.

Success or pleasure, approaching their end. A sta-
tionary period in happiness which may or may not
continue. It does not show marriage and love so much
as the previous symbol. It is too passive a symbol to
represent perfectly complete happiness. Swiftness,
hunting and pursuing. Acquisition by contention; in-
justice sometimes. Some drawbacks to pleasure implied.

Chesed of Heh. (Receiving pleasure, but some
slight discomfort and anxieties, therewith. Blended
pleasure and success.) Therein rule Hayayel and
Mevamayah.

NOTE

Here finishes the description of the 36 smaller cards,
referring to the 36 Decanates of the Zodiac. Although
the Angels of the Schem ha-Mephoresch have been
linked with the Decanates, yet their dominion is far
more exalted, extended, and important than this would
at first sight seem to imply. In all of this I have not
only transcribed the symbolism, but have tested,
studied, compared, and examined it both cjairvoyantly
and in other ways. The result of these has been to show
me how absolutely correct the symbolism of the Book T
is, and how exactly it represents the occult Forces of
the Universe.

S. Riochail Ma Dhream.

< 176 >

TAROT DIVINATION

This form is especially applicable to Divination
concerning the ordinary material events of daily life.

It is a mode of placing the cards based upon the
scheme of the dominion of the Tarot Symbols. The
more rigidly correct and in harmony with the scheme
of the Universe is any form of Divination, so much the
more is it likely to yield a correct and reliable answer
to the enquirer. For then and then only is there a firm
link, and bond of union, established between it and the
Occult forces of Nature. The moment the correct cor-
respondence of the Symbols employed ceases to be
observed, the link between them and the inner Occult
forces is strained, and in some cases broken. For this
cause, therefore, is it that the same mode of Divination
will sometimes yield a true and sometimes false answer,
and at other times a partly true and partly false;
because the correspondences are either not rigidly
observed or else made use of by an ignorant and un-
initiated person.

Therefore the Diviner should enter upon the Divina-
tion with a mind clear and unprejudiced, neither
disturbed by anger, fear, nor love, and with a sound
knowledge of the correspondences of the symbols which
he employs. Also he should be able to employ his clair-
voyant and intuitive faculties therein when necessary
and should avoid as much as possible a warped or
strained decision. Also it is not well to divine repeatedly
concerning the same matter; and the Diviner should
also recognise that even the material occult forces do
not act as the instruments of a blind fatality, but rather
in accordance with the will of the more spiritual powers
which are behind them.

Also it may be well for the Diviner to put on his
insignia, and make over the pack any invoking hexa-
gram or pentagram, either with the hand alone, or with

< 177 >

convenient magical instruments. And it may also be
advisable in some instances to invoke an elemental
force consonant with the matter, to aid in the
divination.

And let it not be forgotten that in working with the
lesser magical implements all the four should be at
hand, even though only one be actually employed. For
if this be not done, it will give undue force to the suit
corresponding to the Element invoked, and instead of
being an aid in the matter, it will be a hindrance to
correct reading.

(A formula which may be found useful to assist
concentration, and to formulate a link between the
Diviner and the intelligences referred to the Tarot, is
to take the pack in the left hand, and with the right
hand hold the Wand or any lesser instrument. Then
say: “In the divine name IAO, I invoke Thee thou
Great Angel HRU who art set over the operations of
this Secret Wisdom. Lay thine hand invisibly on these
consecrated cards of art, that thereby I may obtain true
knowledge of hidden things, to the glory of the ineffable
Name. Amen.” — I.R.)

THE OPENING OF THE KEY

The mode of performing the Divination called “The
Opening of the Key” is by five consecutive operations
of laying out the cards, they having been previously
well shuffled, and, in addition in the first and fourth
cases, having been cut as well, and in a certain manner.
These five operations answer respectively, the first to
the Dominion of the Four Princesses under the presi-
dency of the Four Aces; the Second to that of the
Kings, Queens and Princes, referred to the Twelve
Houses; the Third to that of the Twelve Keys attrib-
uted to the Signs; the Fourth to that of the smaller
cards answering to the 36 Decanates; and the Fifth and
last to the rule of the Sephiroth in the Celestial
Heavens.

< 178 >

These are five distinct operations, consecutively exe-
cuted from the mode of Operation called the “Opening
of the Key,” which, as has been before said, is especially
applicable to the daily events of life. The first of these
methods shows the opening of the matter as it then
stands. The 2nd, 3rd, 4th, its consecutive development,
and the 5th its termination.

Before commencing the Divination, one of the six-
teen court cards should be selected to represent the
significator of the enquirer, and should answer as nearly
to his description.

WANDS generally — very fair-haired and red-
haired persons with fair complexion.

CUPS generally — moderately fair persons.

SWORDS generally — dark persons.

PENTACLES generally — very dark persons.

KINGS — Generally men,

QUEENS — Generally women.

PRINCES (KNIGHTS) — Generally young men.

PRINCESSES (KNAVES) — Generally young
women.

Of these the Queens and Princes in reading the cards
during the processes almost always represent persons
connected with a matter under consideration. The
Kings, if looking against the direction of the reading,
or if meeting it, represent the coming of a person or
event, or phase of an event, but if looking with the
direction of the reading represent the departure of a
person or the going off or wane of some event.

The Princesses (Knaves) if looking with the direc-
tion of the reading, represent general opinion in har-
mony with, and approving of the matter; but if looking
against the direction of the reading the reverse.

If the Diviner be performing the Divination for a
person at a distance and of whose general description
he is ignorant, he can select the significator by cutting
the pack, and taking one of the court cards of that suit,

< 179 >

cut to represent him, of course earnestly thinking of
the person at the time.

It is usually much better for the Enquirer to shuffle
or cut the cards himself; but if the Diviner should have
to do this himself, he must, while doing so, earnestly
think of the person enquiring, or concerning whom the
Divination is performed. In all cases of shuffling and
cutting, the person doing so should think earnestly of
the matter in hand. In cutting, if a false cut be made,
that is to say if one or more cards should drop in the
process, the cards should be at once reshuffled, and
again cut clearly, otherwise it is probable that the
answer will be unreliable.

(Note: If the matter be important, he should wait
twelve hours before reshuffling.)

In the laying out of the Cards, if any are inverted,
they must remain so and must not be turned round,
as that would alter the direction in which they would
be looking. A card has the same meaning and forces,
whether right or inverted, so that no particular atten-
tion need be paid to the circumstances.

The order of the cards as laid down must also not
be interfered with. In the reading of the cards when
laid out, the Significator of the Enquirer is the starting
point, and reading proceeds by counting over certain
cards in the direction in which the face of the Court
card chosen as Significator of the Enquirer is turned.

The mode of counting is as follows, recognising the
card from which one starts as the No. r.

From every Ace — Five cards (spirit and four
elements) .

Princess (Knave) — Seven cards (seven palaces of
Malkuth).

King, Queen, Prince — Four cards, (letters of
Tetragrammaton) .

Smaller cards — Its own number (a sephirah).

Key of Aleph Mem Shin — Three cards (number of
the Mother letters).

< i8o>

Key of duplicated letters — Nine cards (number of
planets and Caput and Cauda Draconis).

Key of single letters Twelve (number of signs).

The counting is continued till one alights on a card
which has already been read.

Thus, in the following example, we will suppose that
the significator is the Queen of Cups, and that she is
looking to the left. We should read as follows: Queen
of Cups— a fair woman; counting four, we come to
Five of Pentacles, i.e. “Loss of money” and as it has on
one side the Moon and on the other a card of Pentacles,
it shows that it is through deception in business mat-
ters,) we then count 5, the number of the card, from
the 5 of Pentacles, which falls on the 6 of Cups “Suc-
cess.” But as this has on one side the Foolish Man,
and on the other the Ace of Wands, this will not be
great owing to unwise conduct. Then we count six
from the 6 of Cups, still going in the same direction
which brings us to the Queen of Cups, a card we have
already read, so we finish there.

Thus the reading will be “A rather fair woman has
lost money through some cheating in business, and
though she is again beginning to succeed, this success is
liable to be damaged by unwise conduct on her part
for which she will have herself to thank.

If the significator were the Knave of Wands, and
(looking towards the right) we should count seven to
the 2 of Pentacles, then two from that to the 5 of
Pentacles; then five from that to the Hierophant,
twelve from that to the Queen of Cups, four from that
to the King of Pentacles; then four to the Foolish Man,

<181 >

and thence three to the 2 of Pentacles, where we stop,
having read that card already. “A young woman is just
making a change in her business, which brings her loss
of money through some deceit on the part of a fair
woman, and a dark man whose foolish advice has led
to the change.” The cards would then be paired two by
two, from opposite ends as hereafter shown; thus:
Moon and Tower, “The deceit is discovered.” 3 of Pen-
tacles and Queen of Cups, “On the part of this person
who has brought about her loss.” 2 of Pentacles and
Hierophant, “by advising the change.” Knight of Cups
and Knight of Wands, “for the young woman meets an
older man,” King of Pentacles and Fool “who counter-
act the foolish advice of the dark man.” Ace of Wands
and 6 of Cups “and she in consequence succeeds better,
but only by the dint of energy and hard work.”

The scheme of Divination called “The Opening of
the Key” is worked out in the following manner. I ad-
join an example carried carefully through the five stages
for the instruction of the Z.A.M. The complete pack of
78 cards is employed.

FIRST OPERATION

Representing the Opening of the Question

The significator being chosen, the enquirer shuffles
the cards, thinking earnestly of the matter under con-
sideration. He then places the cards in a single packet
on the table before him, face downwards. This repre-
sents the Name YHVH, which is now to be separated
into the component letters. He therefore is to cut the
pack as nearly in the middle as his eye can direct, and
to face the uppermost portion to the right of the lower-
most; the former will represent YH and the latter VII
(final). He again is to cut the packet to the right hand
into two parts, as nearly in the centre as he can, and
place the uppermost part to the right again. This will
represent Y and the lower part the remaining II. He is
now to cut the packet to the left, its uppermost part

< 182 >

will represent V and its lower part H (final). So that
he will now have four packets nearly equal in size,
answering from right to left to the name YHVH — ri ' ri ''
under the presidency of the Four Princesses (knaves)
and through them to the four radical forces (Aces).
These four packets are then turned face upwards with-
out altering their relative position, and the meaning of
their four bottom cards thus shown may be read as an
indication of the matter. Each packet is now examined
to find in which the Significator of the Enquirer is,
being careful not to alter the order of the Cards. The
packet containing the Significator is retained for read-
ing, and the others are put aside and not used in this
particular reading (operation) . Carefully note to which
of the Four letters the packet containing the significator
of the Enquirer corresponds. If to Y and Wands,
energy and strife. If to H and Cups, pleasure. If to V
and Swords, sickness and trouble. If to H final and
Pentacles, business and money. The packet containing
the significator is now spread out face upwards in the
form of a horseshoe (count in the way the Significator
looks) and its meaning is read in the manner previously
described. First by counting to certain cards until one
is alighted upon which has been previously read; and
then by pairing them together in succession from oppo-
site ends of the horseshoe. (You do not miss the sig-
nificator.)

Before commencing counting from the Significator,
the Diviner should first notice what suit predominates
in the number of cards. In this a majority of Wands
would signify energy, quarrelling, opposition. Of Cups,
pleasure and merriment. Of Swords, trouble and sad-
ness, sometimes sickness and death. Of Pentacles, busi-
ness, money, possession, etc. Also if in the cards laid out
there should be either three or four cards of a sort, such
as 3 Aces, 4 Fives, etc., their meaning should be noted
according to the table hereafter given. A majority of
the Keys shows forces beyond one’s control.

< 183 >

EXAMPLE

Supposing that a young man asks the question
“Shall I succeed in my present affairs?” His complex-
ion is fair, and his hair light brown. The Diviner there-
fore takes the Prince of Cups for Significator. (Had he
been an older man he would have selected the King of
the same suit instead) and requests Enquirer to care-
fully shuffle the pack and place it face downwards on
the table before him. He then instructs him to cut the
pack as nearly in the centre as possible, and to place
the uppermost half well to the right, and then to cut
each of the packets as nearly in the centre as possible,
putting each uppermost half to the right of and beside
the lower half, thus yielding four packets of nearly
equal dimensions.

Whoever cuts, CUB to h is own right

Here the 10 of Wands is strong, being in the place
of Yod which governs Wands — Fire. The Six of Swords
is moderately strong, being in the place of Heh which
rules Cups — Water, which is not a hostile and contrary
element to Air; the 4 of Pentacles is weak because it is
in the place of Vau which rules the contrary element to
Earth, viz. Air; and the Chariot — Cancer, a watery
sign, is fairly strong, being in the place of Heh final,
which rules Earth, a friendly element to Water.

The Diviner then reads these 4 Cards as a prelimi-
nary thus: “The Enquirer works very hard and gains
but little money, yet matters are beginning to im-

< 184 >

prove.” Because the io of Wands shows cruelty, harsh-
ness, etc. 6 of Swords, labour and work. 4 of Pentacles,
gain of money, and the Chariot, success.

The Diviner then examines the Four Packets to find
in which one the Significator is. It proves to be in the
one of which the 6 of Swords is the bottom card. This
is in the place answering to the letter Heh, which repre-
sents pleasure and rules Cups. This is so far a good
omen, as it shows society and merriment. This pack of
cards is retained for reading, the others are put aside
as not bearing on the question. Let us suppose that
this packet consists of 20 cards, and that they are in
the following order. The Diviner spreads them out in
the form of a horseshoe:

The suit of Cups is distinctly in the majority —
pleasure, visiting friends, love-making, etc. There are
3 Knaves which indicates Society of the young. From
which the Diviner reads that the Enquirer is fond of
young people and of flirting, etc. There being no other
set of 3 or 4 cards of a sort, the Diviner proceeds to
read by counting from the Significator, whose face is
turned towards the 9 of Wands.

The counting therefore proceeds in the direction of
the arrow, thus: 4 from the King of Cups, 10 of Pen-
tacles. 10 from this, 8 of Cups. 8 from this, Wheel of
Fortune. 9 from this, Knave of Wands, 7 from this,

<i8 5 >

io of Cups, io from this, 5 of Wands. 5 from this,
Knight of Wands. 4 from this, Ace of Pentacles. 5 from
this, 10 of Cups. And as this card has already been
taken, this form of reading finishes here.

In this reading as hereafter explained, each card is
modified by the card in either side of it; if it be an end
card, such as the 6 of Swords, in this case it is modified
not only by the card next to it, Ace of Pentacles, but
also by the card at the opposite end, Knave of Wands.

If these cards are of a contrary element to the card
itself, they very much weaken and neutralize its force,
but if the contrary element is only in one card, and the
other is of a connecting nature, it does not much matter.
This is explained later among the tabulated rules. The
King of Cups is between the 9 of Wands and the Wheel
of Fortune, both of which cards are of a fiery nature,
and therefore contrary to Cups which is Water, and
therefore it shows that the Enquirer is rather lacking
in perseverance and energy. 10 of Pentacles, “His busi-
ness will begin to prosper,” 8 of Cups, “but yet he will
lose interest in it, owing to his love of pleasure and
society” (shown by 8 of Cups having the suit on each
side of it). Wheel of Fortune, “and through his fortune
changing for the better.” Knave of Wands (Knight of
Wands on one side and 6 of Swords on the other), “He
yet is anxious through falling in love with a graceful
and sprightly girl with chestnut hair and fair complex-
ion whom he has recently met” (shown by Knight of
Wands turned contrary to the course of the reading),
io of Cups, “His suit is at first favourably received,”
5 of Swords, “but some slanderous reports and mischief
making” (not altogether without foundation) “come
to her knowledge.” Ace of pentacles, “though his in-
creasing prosperity in business,” 10 of Cups, “had lead
her to regard him with favour.”

The Diviner now pairs the cards from opposite ends
of the horseshoe, thus:

<i86>

Knave of Wands

6 of Swords

“She is anxious about this/*

Knight of Wands

Ace of Pentacles

“And he begins to neglect his business
which yet is fairly good.

3 of Cups

2 of Pentacles

“And instead throws aside his business
for pleasures.

Knight of Cups

5 of Cups

“The consequence of this is that the
engagement between them is broken
off, shown by knight being turned in
opposite direction.

10 of Pentacles

8 of Cups

“Still his business does fairly well
though he is lovSing interest in it.

5 of Swords

1 oof Cups

“The matter is the subject of much
gossip.

'g of Wands

Queen of Cups

These two cards of contrary suits
and therefore of little importance,
“Among their acquaintances/ 5

King of Cups

Knave of Cups

“He moreover, begins to pay attention
to another girl of not quite so fair
complexion

Wheel of Fortune
King of Swords

“who, however, prefers a dark man,
who is much admired by the fair sex
(shown by his being next two Knaves
and a Queen,)

6 of Wands

Knave of Pentacles

“But he has already gained the affec-
tions of a girl with dark brown eyes
and hair/ 1 (This description is ob-
tained by mixing the effect of the
Wands with Pents,)

This concludes the reading in the First Operation,
which may be thus resumed:

“The enquirer is a fair young man who works very
hard, and has hitherto gained but little money, _ yet
matters are beginning to improve. He is fond of society,
and of visiting friends. He is rather lacking in perse-
verance and energy, though notwithstanding this, his

< 187 >

business and money transactions will begin to prosper.
But yet he will lose interest in it owing to his love of
pleasure and society, and though his fortune is chang-
ing for the better he has yet much anxiety through
failing in love with a graceful and sprightly girl with
chestnut hair and fair complexion whom he has recently
met. His suit is at first favourably received, but some
slanderous tales and mischief-making not altogether
without foundation, come to her knowledge, though
his increasing prosperity in business has led her to
regard him with favour. She is made anxious by this,
and he begins to neglect his business which yet is fairly
good, and instead abandons it for pleasure and merry-
making.”

“The consequence of this is that the engagement is
broken off. Still his business does fairly well though he
has lost interest in it. The whole affair is the subject of
much gossip among their mutual acquaintances. (One
of the chief mischief-makers is a fair middle-aged
woman shown by the Queen of Cups.) He, however,
soon begins to pay attention to another girl of not quite
so fair a complexion. She, however, prefers a dark young
man who is much admired generally by the fair sex,
but he has already gained the affection of a young
woman with dark brown hair and blue eyes.”

SECOND OPERATION

( Representing the development of the Matter .)

The Enquirer again carefully shuffles the cards, and
places the Pack on the table face downwards, but is not
to cut them. The Diviner now takes the Pack and deals
it round card by card in i z Packets face downwards in
rotation as in the following diagram: (Deal and read
in order of Houses against the direction of the Sun.)
So that the first packet answering to the Ascendant
wall consist of the ist, 13th, 25th, 37th, 49th, 61st, 73rd
cards, as shown, and so on.

This Operation is under the presidency of the Court
Cards, whose dominion in the Celestial Heavens falls

<: 88 >

immediately between that of the 4 Knaves and that of
the Keys answering to the 12 Signs of the Zodiac. It
represents the 12 Astrological Houses of Heaven, as
shown. Without altering the relative order of the
packets, or of the cards in the packets, the Diviner
examines each in succession, till he finds the one which
contains the Significator. This he retains for reading,
noting carefully to which astrological house it corre-
sponds and gathers up the other packets, and puts them
aside, as they are not of any further use in this
operation.

As before, the Diviner reads the packet containing
the Significator, by spreading them out in the form of
a horseshoe, first reading by counting the cards in order
from the Significator in the direction in which the face
of the figure on the card is turned, and next by pairing
the cards together from the opposite ends of the horse-
shoe. It is hardly likely that in so small a packet there
will be either 3 or 4 cards of a sort, but if there be, the
Diviner takes note of the same, and also observes which
suit predominates. I now continue the examples com-
menced in the previous operation. I must here observe
that the example is purely of my own invention, and

< 189 >

of course is not contained in the Book T, wherein only
the mode of working is given. I have purposely taken
a commonplace, trivial, and material question for
elucidation. (S.R.M.D.)

EXAMPLE

(Cont.)

We will suppose the Enquirer to have duly and care-
fully shuffled the Cards, thinking of his affairs, and that
the Diviner has dealt them round into 12 packets as
above shown. The packet containing the Significator is
located in the Ascendant, and it contains the following
cards in the order given.

Significator

This mode of reading shows that as the Significator
is in the Ascendant it will principally relate to the
Enquirer’s manner of living at this point.

The Significator is in this case right way up, whereas
in the previous reading it was inverted and is looking
towards the 9 of Swords, which direction therefore the
reading proceeds, counting thus: 4 from King of Cups —
Knave of Pentacles; 7 from this — Sun; 9 from this —
Knave of Pentacles; 7 from this — Sun; where the
reading ends.

Kings of Cups “The enquirer is unhappy” (looking to

9 of Swords) “and makes the ac-

Knave of Pentacles 2 u ? intan . ce , . the girl T h ? e da f

hair and blue eyes with whom the

dark young man (his rival) is in love*
(She is artistic and well-mannered,
and hopes to carry out her wishes, he.
to marry the dark man with whom the
fair girl, to whom the Enquirer has
transferred his affection, is now in
love*) For she is beginning to be ap-
prehensive regarding her success, and
is jealous in consequence/*

< 190 >

Pairing the cards from opposite ends of the horse-
shoe the Diviner proceeds:

King of Cups “The Enquirer is anxious, and his

9 of Swords health begins to suffer.

8 of Pentacles “but hopes ultimately to succeed

Sun through skillful action in the matter.”

4 of Swords “He therefore endeavours to make a

Knave of Pentacles friend of the dark girl.”

Temnerance “As he expects to realize his wishes by

emperance her means jn the end .» ( T his is shown

by the card being single in the end.)

THIRD OPERATION

( Continuing the Development of the Question )

The Enquirer again carefully shuffles the cards, while
thinking earnestly of her affairs. The pack is not cut.
The Diviner deals out the cards into iz Packets in pre-
cisely the same manner as in the Second Operation.
Only instead of being referred to the 12 Astrological
Houses, these 12 Packets are under the presidency of
the 12 Keys of the Tarot attributed to the 12 Signs of
the Zodiac. The first packet, Emperor — Aries, the 2nd,
Hierophant — Taurus, the 3rd, Lovers — Gemini, and so
on. As before the Diviner selects the packet which con-
tains the Significator for reading, and rejects the rest.
He notes also the meaning of the Key answering to the
Sign of the Zodiac, under which the Packet falls. He
spreads the cards out in the form of a horseshoe, exactly
as before. I now continue the example before com-
menced:

EXAMPLE

We will suppose that the Packet containing the King
of Cups is that whose position answers to the Hiero-
phant — Taurus and that it consists of the following
cards, arranged as in the diagram on page 188.

The Hierophant and the majority of the cards in this
packet being Keys alike show that the forces at present

< I9 1 >

at work are ceasing to be under the control of the
Enquirer. The reading proceeds according to the usual
order of counting, as follows: King of Cups, 2 of Wands.
Magician — Queen of Wands; Universe — Tower; 2 of
Wands again. It may be mentioned that supposing a

packet to consist of six cards, and the Significator to
be a Knave, or counting 7 from it, it would come back
to the Knave again, this would show that the Enquirer
would act according to his own ideas in this point of
the question, and would not let his line of action be
influenced by the opinion of others. (The reading would
then proceed by the pairing of the cards as usual:)

“Though anxious concerning several
matters, he (the Enquirer) is beginning
to suceed better by this line of action.”

“which seems to be quite the best. But
the older woman (who previously made
mischief and was represented by the
Queen of Cups in the 1st Operation)
who is artful and a gossip.”

“again injures the matter because she
wishes to get an influence over the En-
quirer herself.”

Pairing the cards, the Diviner proceeds:

2 of Wands “her influence cunningly exercised, brings

Tnwer about a complete disruption of the

whole matter.

King of Cups
2 of Wands

Magician
Queen of Wands

Universe — Tower
2 of Wands

Universe “The entire matter becomes invested

Magician with trickery and glamour.”

Queen of Wands “as she herself pays him a good deal of
King of Cups attention and sympathy,”

2 of Pentacles “which furthers her plans by bringing

about a friendship between them.”

< I9 2 >

FOURTH OPERATION

{The further development of the Question)

As before the Enquirer is instructed to shuffle the
pack and place it on the table but not to cut it.

The Diviner takes the Pack, turns it face upwards,
and goes through it, being careful not to disarrange
the order of the cards, till he finds the Significator; at
this point he cuts the Pack, that is to say, he takes the
Significator and the cards which had been beneath it
and places them on the top of the remainder, turning
the whole face downwards again, ready for dealing out.
(Very careful here: S.A.)

The consequence of this Operation is that the Sig-
nificator becomes the top card of the pack (bottom,
really; face on table.) The Diviner takes off the Signifi-
cator, places it face upwards on the middle of the table
and then the following 36 Deca nates — 36 cards out in
the form of a circle round it, face upwards, answering
to the 36 Decanates of the Zodiac, and showing the
further development of the Question, These are dealt
round in the order and direction of dealing as the 12
packets in the two previous operations.

The reading proceeds by the same law of counting,
but instead of counting from the Significator itself, it
begins from the first card of the 36, and always goes
in the direction of dealing. The suit which is in the
majority and the circumstances of either 3 or 4 cards
of a sort being found in the 36 Decanates are also noted.
When the reading by counting is finished the cards are
paired together: 1st and 36th; 2nd and 35th; 3rd and
34th; and so on, placed in order successively upon the
Significator. I now continue the example before com-
menced:

EXAMPLE

We will suppose the Enquirer to have shuffled the
pack, and that the Diviner takes it in his hands, and in
turning it up finds the bottom card to be Temperance.
On going through it he comes to the Significator, thus:

< 193 >

Significator

He therefore takes the cards from King of Cups to
Temperance included and places them above (or be-
hind, S.A) the 5 of Pentacles, being careful not to
disturb their relative order. This has really the effect
of cutting the pack between the Queen of Wands and
the King of Cups and of course when he again turns

them face downwards ready for dealing, the King of
Cups will necessarily be the top card and the Queen of
Wands the bottom card; Temperance being immedi-
ately above the 5 of Pentacles, the former top card. The
Diviner takes the top card, the Significator and places

< 194 >

it face upwards in the centre, and then deals round in
succession 36 cards, face upwards in the order shown
in the Diagram on page 190,

Let us suppose them to be thus arranged. The reading
always proceeds in the same direction as the dealing in
this form of operation, commencing the counting from
the 1st card dealt.

We here find 12 out of the 22 keys; 7 of Wands; 7 of
Cups; 5 of Swords; 6 of Pentacles; total 37 including
Significator. The preponderance of the Keys represent
“Influences beyond the control of the Enquirer.” There
are four Princes (Kings) — “Meetings with influential
persons,” and four Eights, “Much news and cor-
respondence.”

The counting proceeds as follows from the first card
dealt. Kings of Cups — Six of Cups — 5 of Pentacles —
Hermit — 4 of Cups — Fortitude — 4 of Swords — 7 of
Cups — Justice — s of Cups — King of Swords — Em-
peror — 6 of Cups again.

King of Cups

6 of Cups

“The Enquirer’s love of pleasure-going,”

5 of Pentacles

“brings about loss of money and busi-
ness.”

Hermit

“and he is forced to be more prudent,”

4 of Cups

“and not go into the society of others so
much, which has already brought him
anxiety (shown by 4 Cups between 2
Wands, contrary element weakening
effect on this card.)

Fortitude

“He works more closely.”

4 of Swords

“and begins to get better.

7 of Cups

“Yet he has not sufficient energy in his
nature to stick to work for long.”

Justice

“The retributive effect of this is”

5 of Cups

“that he loses his friends,”

< I9S >

King of Wands

Emperor
6 of Cups

“And his former rival who, though rather

a vain man, is energetic and hard work-

• _ »

mg.

“replaces him in popularity and esteem.* 3

Pairing them now, the Diviner proceeds:

King of Cups
Death

6 of Cups

“The Enquirer loses pleasure in conse-
quence.

4 of Swords

7 of Cups

“and becomes less energetic even than
before, and more anxious for pleasure-
going than ever.

Moon

Chariot

“yielding to the temptation of idleness
and vanity by means of fraud.

8 of Swords

Ace of Pentacles

“He embezzles the money of his em-
ployer, and sees prison staring him in
the face.”

8 of Cups
Temperance

“The result of this is the loss of good
name.

3 of Pentacles

5 of Pentacles

“and of his situation of trust.

10 of Wands

2 of Cups

“His former friends and admirers turn a
cold shoulder to hirm

Foolish Man
Justice

“And the result of his folly is that he is
arrested and brought before a court of
law.

7 of Wands
Hierophant

“The decision is adverse.

Judgment

Hermit

“And judgment very justly given against
him.

Emperor

King of Wands

“But his employer, though stern, is a
kind-hearted man,”

2 of Swords

9 of Swords

“offers to take him back and overlook
the past

< 196 >

Star

Fortitude

“As he hopes this will have proved a les-
son to him.

King of Swords
King of Pentacles

“and points out to him that his former
rival.

3 of Wands

8 of Pentacles

“though perhaps vain, was yet a hard-
working and good man of business*

4 of Cups

10 of Swords

“The Enquirer in consequence of this
determines to completely give up his
former mode of life which had brought
him to the brink of ruin, and becomes
a steady man*

8 of Wands

6 of Wands

“After this he suddenly receives a hasty
message which gives him much pleasure.

3 of Cups

9 of Pentacles

“stating that owing to the loss of a rela-
tive he is the inheritor of a legacy,”

This concludes the Fourth Operation.

It is always necessary for the Diviner to employ his
intuition in reading, and sometimes he may have to
clairvoyantly “go through” a card of doubtful signifi-
cation. Thus in the reading just given it is only the
circumstance of the Moon, Chariot, 8 of Swords, Ace
of Pentacles being followed by other conformative cards
which justifies such an evil meaning of them.

FIFTH OPERATION

( Conclusion of the Matter)

The cards are to be again carefully shuffled by the
Enquirer but NOT cut. The Diviner then takes the
Pack, and deals it card by card in rotation into ten
answering to the Tree of Life. This refers to the rule of
the 10 Sephiroth in the Celestial Heavens. This being
done, the Diviner selects the packets containing the
Significator for reading, noting carefully under which
Sephira it falls, and taking this as a general indication
in the matter. This packet is then spread out in a
horseshoe form, and read in the usual way, counting
from the Significator and this time in the direction in

< 197 >

which the face of the figure looks. I he cards are finally
paired together as in the previous Operation. This com-
pletes the Mode of Divination called “The Opening of
the Key.” I now give the conclusion of the example.

EXAMPLE

(Cont.)

We will suppose that the cards have been shuffled
and dealt in the following manner into io Packets
answering to the Sephiroth in the Tree of Life:

154S.35, 43.33.
2V5, 5.

0

f, //, 2f,3l r 4t f ate.

22, <2 L Z -

15 , 45 . 35,43 55 ,
25 , 13 , 3 *

1464,54,44, 54,
24, 1 4. 4.

, 48 , 53 , 23 , 1 ®. 3 .

0

7G,«,54, 44, 5C, 26,16, fe.

□

71, £1,51,41. 31,
a t i.

□

fc>9, 59, 49, 59, 29. 19 , 9 .

70, 60, 5o, 4o, 50, 20, 1 0.

The packet containing the Significator falls under
Binah, containing the 3, 13, 23, 33, 43) S3) 63, and 73 r d
cards dealt. This is an argument of sadness and trial.
The cards are spread as follows:

< 198 >

The counting proceeds as follows: King of Cups —
Star — Judgment — King of Cups again. Evil cards are
in the majority, another argument of loss and trouble.

King of Cups
Star

Judgment

“He has hopes of thus re-establishing
his fortunes and that a favourable
result will ensue for him.”

The Diviner then pairs them thus:

King of Cups
7 of Pentacles

“He plunges therefore into speculation
by which he loses heavily (7 Pents.
is near Hanged Man.)

Knave of Cups “and his love affair comes to nothing.

Hanged Man

Star

Judgment

Knight of Pentacles
8 of Swords

“All his expectations are disappointed.

“and his life for a time is arduous,
petty, and uninteresting.

(The coming of trouble is here shown by the Knight
of Pentacles looking against the direction of the read-
ing. If it were turned the other way it would show that
his troubles were quitting him and that matters would
improve.) This completes the operation, and shows the
general development and result of the question.

< 199 >

TABULATED RULES

1. Shu fling, Cutting, Dealing and Examining.

In shuffling, the mind of the Enquirer should be
earnestly fixed on the matter concerning which he de-
sires information. If any cards fall in the process, they
should be taken up without being noticed and the
shuffling resumed. The shuffling being concluded, and
the pack placed upon the table, if any cards fall to the
ground, or become turned in a different direction, the
shuffling should be done again.

A cut should be clean and decided. If any cards fall
from the hand in the performance, the operation of
shuffling should be repeated before they are again cut.
In dealing, care should be taken not to invert the cards,
and their relative order should be strictly observed. In
examining a pack of cards, their relative order should
be rigidly maintained, as without care in this respect,
one may be easily pushed under or over another, which
would of course have the effect of completely altering
the counting in the Reading.

2. Of the Selection of the Significator, and of the Com-
plexion assigned to the Court Cards.

Wands generally — fair and red-haired person.

Cups generally — moderately fair.

Swords generally — moderately dark.

Pentacles generally — very dark.

The Kings — Men.

Queens— -Women.

Princes— Young Men.

Princesses (Knaves) — Young women.

Therefore the Significators are to be thus selected.
For example, a dark complexioned middle-aged man,
King of Pentacles. A fair young woman, Princess
(Knave) of Cups, etc.

In the actual reading of the cards, these descriptions
can be modified by those which are on either side of

< 200 >

them, thus: The Queen of Cups, which indicates a fair
woman with golden brown hair, if between cards of the
suits of Swords and Pentacles, would show a woman
with rather dark brown hair and dark eyes. As before
stated, the Princes and Queens almost invariably repre-
sent actual men and women connected with the subject
in hand. Put the Kings sometimes represent either the
coming on or going off of a matter; arrival, or depar-
ture, according to the way in which they face. While
the Princesses (Knaves) show opinions, thoughts, or
ideas, either in harmony with or opposed to the subject.

3. Of the General signification of the Majority of a
particular suit and of the particular signification of
either 3 or 4 cards of a sort in a reading:

A majority of Wands— Energy, quarrelling, opposition.
A majority of Cups — Pleasure and merriment.

A majority of Swords — Trouble and sadness, sometimes
sickness and even death.

A majority of Pentacles— business, money, possessions,
etc.

A majority of Keys — Forces of considerable strength,
but beyond the Enquirer’s control.

A majority of Court Cards — Society, meeting with
many persons.

A majority of Aces — Strength generally; the aces are
always strong cards.

4 Aces — Great powder and Force.

3 Aces — Riches and Success.

4 Kings — Great swiftness and rapidity.

3 Kings — unexpected meetings.

Kings generally show news.

4 Queens generally — Authority and influence.

3 Queens generally — Powerful and influential friends.

4 Princes or Knights— Meetings with the great.

3 Princes or Knights— Rank and honour.

4 Princesses (Knaves) — New ideas and plans.

3 Princesses (Knaves) — Society of the young.

4 Tens generally — Anxiety and responsibility.

< 201 >

3 Tens generally — Buying, selling, commercial transac-

tions.

4 Nines generally — Added responsibility.

3 Nines generally — Much correspondence.

4 Eights generally — Much news.

3 Eights generally — Much journeying.

4 Sevens generally — Disappointments.

3 Sevens generally — Treaties and compacts.

4 Sixes generally — Pleasure.

3 Sixes generally — Gain and Success.

4 Fives generally — Order, regularity.

3 Fives generally— Quarrels, fights.

4 Fours generally — Rest and Peace.

3 Fours generally — Industry.

4 Threes generally — Resolution and determination.

3 Threes generally — Deceit.

4 Deuces generally — Conference and conversations.

3 Deuces generally — Reorganization an drecommence-
ment of a thing.

The Keys are not noticed as above, by tbrees and
fours.

4. Extra, and brief meaning of the 36 smaller cards,

WANDS

Deuce — Influence over another. Dominion.

Three — Pride and arrogance. Power sometimes.

Four — Settlement. Arrangement completed.

Five — Quarrelling. Fighting.

Six — Gain and success.

Seven— Opposition; sometimes courage therewith.

Eight — A hasty communication, letter or message.
Swiftness.

Nine — Strength. Power. Health. Energy.

Ten — Cruelty and malice towards others. Overbearing
strength. Revenge. Injustice.

CUPS

Deuce — Marriage, love, pleasure. Warm friendship.

< 202 >

Three — Plenty. Hospitality, eating, drinking. Pleasure,
dancing, new clothes and merriment.

Four — Receiving pleasures or kindness from others, yet
some discomfort therewith.

Five — Disappointment in love.Marriage broken off, etc.
Unkindness from friends. (Whether deserved or
NOT is shown by the cards with it, or counting
from or to it.) Loss of friendship.

Six — Wish, happiness, success, enjoyment.

Seven — Lying, deceit, promises unfulfilled, illusion, de-
ception. Error, slight success, but not enough
energy to retain it.

Eight — Success abandoned, decline of interest in a
thing. Ennui.

Nine — Complete success. Pleasure and happiness.
Wishes fulfilled.

Ten — Matters definitely arranged and settled in
accordance with one’s wishes. Complete good-
fortune.

SWORDS

Deuce — Quarrel made up, and arranged. Peace re-
stored, yet some tension in relations.

Three — Unhappiness, sorrow, tears.

Four — Convalescence, recovery from sickness, change
for the better.

Five — Defeat, loss, malice. Slander, evil-speaking.

Six — Labour, work; journey, probably by water.
(Shown by cards near by.)

Seven — In character untrustworthy, vacillation. Jour-
ney probably by land (shown by cards near, etc.)

Eight — Narrow or restricted. Petty. A prison.

Nine — Illness. Suffering. Malice. Cruelty. Pain.

Ten-Ruin. Death. Failure. Disaster.

PENTACLES

Deuce — Pleasant change. Visit to friends, etc.

Three — Business, paid employment. Commercial trans-
actions.

Four — Gain of money and influence. A present.

< 203 >

Five — Loss of profession. Loss of money. Monetary
anxiety.

Six — Success in material things; prosperity in business.
Seven — Unprofitable speculations, employments; also
honorary work undertaken for the love of it, and
without desire of reward.

Eight — Skill, prudence, also artfulness, and cunning.

(Depends on cards with it.)

Nine — Inheritance. Much increase of money.

Ten — Riches and wealth.

5. Brief Meanings of the 22 Keys.

0. Foolish Man. Idea, thought, spirituality, that
which endeavours to rise above the material. (That is,
if the subject which is enquired about be spiritual.)
But if the Divination be regarding a material event of
ordinary life, this card is not good, and shows folly,
stupidity, eccentricity, and even mania, unless with
very good cards indeed. It is too ideal and unstable to
be generally good in material things.

1. Magician or Juggler. Skill, wisdom, adaptation.
Craft, cunning, etc., always depending on its dignity.
Sometimes occult Wisdom.

2. High Priestess. Change, alteration, Increase and
Decrease. Fluctuation (whether for good or evil is again
shown by cards connected with it.) Compare with
Death and Moon.

3. Empress. Beauty, happiness, pleasure, success,
also luxury and sometimes dissipation, but only if with
very evil cards.

4. Emperor. War, conquest, victory, strife, ambition.

5. Hierophant. Divine Wisdom. Manifestation. Ex-
planation. Teaching. Differing from, though resembling
in some respects, the meaning of The Magician, The
Prophet, and The Lovers. Occult Wisdom.

6. The Lovers. Inspiration (passive and in some
cases mediumistic, thus differing from that of the
Hierophant and Magician and Prophet.) Motive, pow-
er, and action, arising from Inspiration and Impulse.

< 204 >

7- The Chariot. Triumph. Victory. Health. Success
though sometimes not stable and enduring.

11. Fortitude. (At one time 8 Justice and n Forti-
tude were transposed.) Courage, Strength, Fortitude.
Power not arrested as in the act of Judgment, but pass-
ing on to further action, sometimes obstinacy, etc.
Compare with 8 — Justice.

9. The Hermit, or Prophet. Wisdom sought for and
obtained from above. Divine Inspiration (but active
as opposed to that of the Lovers). In the mystical
titles, this with the Hierophant and the Magician are
the 3 Magi.

10. Wheel 0} Fortune. Good fortune and happiness
(within bounds), but sometimes also a species of in-
toxication with success, if the cards near it bear this out.

8. Justice. Eternal Justice and Balance. Strength
and Force, but arrested as in the act of Judgment.
Compare with 1 1 — Fortitude. Also in combination with
other cards, legal proceedings, a court of law, a trial
at law, etc.

12. Hanged Man or Drowned Man. Enforced sacri-
fice. Punishment, Loss. Fatal and not voluntary. Suffer-
ing generally.

13. Death. Time. Ages. Transformation. Change in-
voluntary as opposed to The Moon, XIX. Sometimes
death and destruction, but rarely the latter, and the
former only if it is borne out by the cards with it.
Compare also with High Priestess.

14. Temperance. Combination of Forces. Realisa-
tion. Action (material). Effect either for good or evil.

15. Devil. Materiality, Material Force. Material
temptation; sometimes obsession, especially if associ-
ated with the Lovers.

16. Tower. Ambition, fighting, w r ar, courage. Com-
pare wdth Emperor. In certain combinations, destruc-
tion, danger, fall, ruin.

17. Star. Hope, faith, unexpected help. But some-
times also dreaminess, deceived hope, etc.

< 205 >

18. Moon. Dissatisfaction, voluntary change ( as
opposed to 13 — Death). Error, lying, falsity, deception.
(The whole according whether the card is well or ill-
dignified, and on which it much depends.)

19. Sun. Glory, Gain, Riches. Sometimes also arro-
gance. Display, Vanity, but only when with very evil
cards.

20. Judgment. Final decision. Judgment. Sentence.
Determination of a matter without appeal on its plane.

2,1. Universe. The matter itself. Synthesis. World.
Kingdom. Usually denotes the actual subject of the
question, and therefore depends entirely on the accom-
panying cards.

6, On the Signification of the Cards.

A card is strong or weak, well-dignified or ill-digni-
fied, according to the cards which are next to it on
either side. Cards of the same suit on either side
strengthen it greatly either for good or evil, according
to their nature. Cards of the suits answering to its
contrary element, on either side, weaken it greatly for
good or evil. Air and Earth are contraries as also are
Fire and Water. Air is friendly with Water and Fire,
and Fire with Air and Earth.

If a card of the suit of Wands falls between a Cup
and a Sword, the Sword modifies and connects the
Wand with the Cup, so that it is not weakened by its
vicinity, but is modified by the influence of both cards;
therefore fairly strong. But if a card pass between two
which are naturally contrary, it is not affected by either
much, as a Wand between a Sword and a Pentacle
which latter, being Air and Earth, are contrary and
therefore weaken each other.

Here the question being of the Wand, this card is not
to be noticed as forming a link between the Sword and
Pentacle.

A FEW EXAMPLES GIVEN BY S.R.M.D.

9 10 5 Very strong and potent in action. Very evil,

Sw. Sw. Sw.

< 206 >

lo

IO

2

Not quite so strong. Ruin checked and

W.

Sw.

w.

perhaps overcome.

6

IO

IO

Rather good than otherwise. It is bounty

C.

Sw,

c.

overcoming loss, like a piquant sauce
which adds to pleasure.

9

10

10

Very weak, evil, slight loss in material

P.

Sw,

c.

things, hut more anxiety than actual loss.

5

2

9

Moderately strong. Rashness which brings

Sw.

W.

Sw.

evil in its train. Evil.

9

2

6

Fairly strong. Good. Considerable gain and

P.

w.

P.

victory.

IO

2

6

Weak, evil. Victory which is perverted by

C.

w.

C.

debauchery and evil living. But other
cards may mitigate the judgment.

9

10

5

Medium strong. Evil, Sorrow arising from

Sw.

c.

Sw.

pleasure and through one’s own pleasures.

9

10

6

Perfect success and happiness.

P.

c.

P.

TO

10

5

Rather evil. Pleasure that wdien obtained

W.

c.

Sw.

is not worth the trouble one has had in
obtaining it.

IO

6

9

Fairly strong and good. The Sw, and P.

Sw.

c.

P.

being opposite elements counteract each
other. Therefore is it as if they were not
there.

IO

6

IO

Fairly good. Some trouble, but trouble

Sw.

c.

W.

which is overcome. If 6 C, were a bad

D

card the evil would carry the day.

9

e

a

3

Death accompanied by much pain and

Sw.

t

h

Sw.

misery.

9

9

High

Recovery from sickness.

W.

Sw,

Priestess

6

Q*

King

An active woman, courageous and reliable
with dark chestnut hair, and open fear-

Sw.

w.

P.

less expression.

7

King s

A rather fair man but very deceitful and

C.

C.

Sw,

malicious.

7- On pairing the Cards together in reading.

On pairing the cards each is to be taken as of equal
force with the other. If of opposite elements they

< 20 7 >

mutually weaken each other. If at the end of the pair-
ing of the cards in a packet, one card remains over, it
signifies the partial result of that particular part of the
Divination only. If an evil card and the others good, it
would modify the good.

If it be the Signilicator of the Enquirer, or of another
person, it would show that matters would much depend
on the line of action taken by the person represented.
The reason of this importance of the single card is, that
it is alone, and not modified. If two cards are at the end
instead of a single one, they are not of so much
importance.

8. On the Exercise of Clairvoyance and Intuition .

The Diviner should, in describing any person from a

Significator in the actual reading, endeavour, by Clair-
voyance and using the card in question as a symbol, to
see the person implied using the rules to aid, and re-
strict, his vision. In describing an event from the
cards in the reading, he should employ his intuition in
the same manner. Personal descriptions are modified by
the cards next them; e.g., the Knave of Wands repre-
sents usually a very fair girl, but if between cards of
the suit of Pentacles, she might be even quite dark,
though the Wands would still give a certain brightness
to hair, eyes, and complexion.

9. On counting in the Reading.

In all cases of counting from the card last touched,
the card itself is 1, that next it is 2, and so on.

From every Ace — 5 is counted.

From every Princess (Knave) — 7 is counted.

From every other Court card — 4 is counted.

From every small card— the number of its pips.

From every Key answering to an Element — 3 is
counted.

From every Key answering to a Sign — 12 is
counted.

From every Key answering to a Planet — -9 is
counted.

< 208 >

UNOFFICIAL

THE TAROT TRUMPS
By G. H. Soror, Q.L.

The cards of the Lesser Arcana present to us the
vibrations of Number, Colour and Element — that is,
the plane on which number and colour function. Thus,
in the Ten of Pentacles we have the number Ten and
tertiary colours, citrine, olive, and russet, working in
Malkuth, the material plane. Whereas in the Ten of
Wands we have the number Ten and the tertiaries
working in pure energy. In these cards, the Sephirah
is indicated by the colouring of the clouds; the plane
by the colouring of the symbols.

The four honours of each suit taken in their most
abstract sense may be interpreted as:

Potential Power The King

Brooding Power The Queen

Power in action. The Prince

Reception and Transmission. . . .The Princess

AH these cards are coloured according to their ele-
ments plus the Sephirah to which they are attributed.
With the Greater Arcana, the Trumps, however, we
are given the Keys to divine manifestation, each one
an individual force to be considered independently. It
must never be forgotten that the Trumps are, intrin-
sically, glyphs of cosmic not human forces.

o. The Foolish Man. This card as usually presented
shows a man in motley striding along, heedless of the
dog which tears his garments and threatens to attack
him. In this is seen only the lower aspect of the card,
giving no hint to the Divine Folly of which St. Paul
speaks. But in the Order pack, an effort is made to
reveal the deeper meaning. A naked child stands be-
neath a rose-tree bearing yellow roses — the golden Rose
of Joy as well as the Rose of Silence. While reaching up

< 209 >

to the Roses, he yet holds in leash a grey wolf, worldly
wisdom held in check by perfect innocence. The colours
are pale yellow, pale blue, greenish yellow — suggestive
of the early dawn of a spring day.

I. The Magician. It represents the union and bal-
ance of the elemental powers controlled by mind. The
Adept dedicating the minor implements on the Altar.
The paths of Beth and Mercury link Kether the Crown
with Binah, the Aimah Elohim. The Magician, there-
fore, is reflected in the Intellect wdiich stores and
gathers up knowledge and pours it into the House of
Life, Binah. The number of the Path, 12, suggests the
synthesis of the Zodiac, as Mercury is the synthesis of
the planets. The colours yellow, violet, grey and indigo,
point to the mysterious astral light surrounding the
great Adept. It is a card linked with the name Tahuti
and Hermes as the previous one is with Krishna and
Harparkrat or Dionysius.

II. The High Priestess. The Hinh Priestess rules the
long path uniting Kether to Tiohareth, crossing the
reciprocal Paths of Venus and Leo. She is the great
feminine force controlling the very source of life, gather-
ing into herself all the energising forces and holding
them in solution until the time of release. Her colours,
pale blue, deepening into skv blue, silvery white, and
silver, relieved by touches of orange and flame, carry
out these ideas.

III. The Empress. She is an aspect of Isis; the cre-
ative and positive side of Nature is suggested here. The
Egyption trilogy, Isis, Hathor and Nenhthys, symbol-
ised by the crescent, full moon, and gibbous moon are
represented in the Tarot by the High Priestess, Hathor.
The Empress, Isis, takes either the crescent moon or
Venus as her symbol. Justice, Nephthys, takes the
gibbous moon.

Isis and Venus gives the aspect of Love, while Hathor
is rather the Mystic, the full moon reflecting the Sun
of Tiphareth while in Yesod, transmitting the rays of
the Sun in her path Gimel. In interpreting a practical

< 210 >

Tarot it is often admissable to regard the Empress as
standing for Occultism. The High Priestess for religion,
the Church as distinguished from the Order.

The Empress, whose letter is Daleth, is the Door of
the inner mysteries, as Venus is the door of the Vault.
Her colours are emerald, sky-blue, blue-green and
cerise or rose-pink.

IV. The Emperor. Here we have the great energising
forces as indicated by the varying shades of red. It may
be noted here that the red paths remain red in all
planes, varying only in shade. Thus Aries, the Emperor,
the Pioneer, the General, is blood and deep crimson,
red, pure vermillion or glowing fiery red. He is Ho Nike,
the Conqueror, hot, passionate, impetuous, the apothe-
osis of Mars, whether in love or in war. He is the posi-
tive masculine as the Empress is the positive feminine.

V. Hierophant. The High Priest is the counterpart
of the High Priestess. As Aries is the house of Mars and
the exaltation of the Sun, so Taurus is the house of
Venus and the exaltation of the Moon. He is the re-
flective or mystical aspect of the masculine. He is the
thinker as the Emperor is the doer.

His colours unlike those of the Emperor, vary con-
siderably. Red, orange, maroon, deep brown, and chest-
nut brown, suggest veiled thought, interior power,
endurance, contemplation and reconciliation. This card
frequently indicates the hidden guardianship of the
Masters.

VI. The Lovers. The impact of inspiration on intui-
tion, resulting in illumination and liberation — the
sword striking off the fetters of habit and materialism,
Perseus rescuing Andromeda from the Dragon of fear
and the waters of Stagnation. (Note: Incidentally note
that this is the design of the Order card. Andromeda is
shown manacled to a rock, the dragon rising from the
waters at her feet. Perseus is depicted flying through
the air to her assistance, with unsheathed sword. The
design is wholly different from that of the Waite
pack. — I.R.)

< 211 >

The colours are orange, violet, purplish grey and
pearl grey. The flashing colour of orange gives deep
vivid blue while the flashing colour for violet is golden
yellow. The flashing colours may always be introduced
if they bring out the essential colour meaning more
clearly. In practise this card usually signifies sympa-
thetic understanding.

VII. The Chariot. Here we have a symbol of the
spirit of man controlling the lower principles, soul and
body, and thus passing triumphantly through the
astral plane, rising above the clouds of illusion and
penetrating to the higher spheres.

The colours amber, silver-grey, blue-grey, and the
deep blue violet of the night sky elucidate this symbol.
It is the sublimation of the Psyche.

VIII. Strength. This also represents the mastery of
the lower by the higher. But in this case it is the soul
which holds in check the passions, although her feet
are still planted on earth, and the dark veil still floats
about her head and clings around her. The colours,
pale greenish yellow, black, yellowish grey and reddish
amber, suggest the steadfast endurance and fortitude
required, but the deep red rose which is the flashing
colour to the greenish yellow, gives the motive power.

IX. The Hermit. Prudence. These three trumps
should be collated in studying them for they represent
the three stages of initiation. The man wrapped in hood
and mantle, and carrying a lantern to illuminate the
Path and a staff to support his footsteps, He is the
eternal seeker, the Pilgrim soul. His hood and mantle
are the brown of earth, and above him is the night-sky.
But the delicate yellow-greens and bluish greens of
spring are about him, and spring is in his heart.

X. Wheel of Fortune. In tbe Etz Chayim, or the
Tree of Life, the Wheel is placed on the Pillar of Mercy,
where it forms the principal column linking Netzach
to Chesed, Victory to Mercy. It is the revolution of
experience and progress, the steps of the Zodiac, the
revolving staircase, held in place by the counter-

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changing influence of Light and Darkness, Time and
Eternity — presided over by the Plutonian cynocephalus
below, and the Sphinx of Egypt above, the eternal
Riddle which can only be solved when we attain libera-
tion. The basic colours of this Trump are blue, violet,
deep purple, and blue irradiated by yellow. But the
zodiacal spokes of the wheel should be in the colours
of the spectrum, while the Ape is in those of Malkuth,
and the Sphinx in the primary colours and black.

XL Justice. Nephthys, the third aspect of Luna,
the twin sister of Isis. Justice as distinguished from
love. Her emblems are the Sword and the Scales. Like
her ssiter, she is clothed in green, but in a sharper colder
green than the pure emerald of Isis. Her subsidiary
colours are blue, blue-green, pale green. It is only by
utilising the flashing colours that we can find the hidden
warmth and steadfastness.

XII. The Hanged Man. An elusive, because a pro-
foundly significant symbol. It is sacrifice — the sub-
mergence of the higher in the lower in order to
sublimate the lower. It is the descent of the Spirit into
Matter, the incarnation of God in man, the submission
to the bonds of matter that the material may be
transcended and transmuted. The colours are deep
blue, white and black intermingled but not merged,
olive, green and greenish fawn.

XIII. Death. The sign of transmutation and dis-
integration. The skeleton which alone survives the
destructive power of time, may be regarded as the
foundation upon which the structure is built, the type
which persists through the permutations of Time and
Space, adaptable to the requirements of evolution and
yet radically unchanged; the transmuting power of
Nature working from below upwards, as the Hanged
Man is the transmuting power of the spirit working
from above downwards. The colours are blue-green,
both dark and pale, the two dominant colours of the
visible world, and the flashing colours of orange and
red-orange.

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XIV. Temperance. This is the equilibrium not of
the balance of Libra but of the impetus of the Arrow,
Sagittarius, which cleaves its way through the air by
the force imparted to it by the taut string of the Bow.
It requires the counterchanged forces of Fire and
Water, Shin and Qoph, held by the restraining power
of Saturn, and concentrated by the energies of Mars to
initiate this impetus. All these are summed up in the
symbolism of the figure standing between Earth and
Water, holding the two amphorae with their streams
of living water, and with the volcano in the background.
The colours are bright-blue, blue-grey, slate-blue, and
lilac-grey.

XV. Tke Devil. This card should be studied in con-
junction with No. 13. They are the two great controlling
forces of the Universe, the centrifugal and the centri-
petal, destructive and reproductive, dynamic and static.
The lower nature of man fears and hates the trans-
muting process; hence the chains binding the lesser
figures and the bestial forms of their lower limbs. Yet
this very fear of change and disintegration is necessary
to stabilise the life-force and preserve continuity. The
colours are indigo, livid brown, golden brown and grey.

XVI. The Tower. As always red remains persistent
throughout the four planes, although modified in tone.
Thus we find vivid scarlet shading into deep sombre
red and vermillion shot with amber. The contrasting
shades of green serve to throw the red into relief. The
tremendous destructive influence of the lightning, rend-
ing asunder established forms to make way for new
forms to emerge, revolution as distinguished from trans-
mutation or sublimation, the destructive as opposed to
the conservative, energy attacking inertia, the impetu-
ous ejection of those who would enclose themselves in
the walls of ease and tradition.

XVII. The Star. This shows the seven-pointed Star
of Venus shining above the Waters of Aquarius, the
guiding force of love in all its forms and aspects, illu-
minates the soul during her immersion in Humanity,

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so that the bonds of Saturn are dissolved in the purified
Waters of Baptism. The dove of the Spirit hovers above
the Tree of Knowledge giving the promise of ultimate
attainment — and on the other side gleams of the Tree
of Life.

Pale colours suggest dawn and the morning Star —
amethyst, pale grey, fawn, dove colour and white, with
the pale yellow of the Star.

XVIII. The Moon. Mere also is a river but it is the
troubled waters of Night, w'herein is to be described a
crayfish, counterpart of the Scarabeus. From the
water’s edge winds the dark path of toil, effort and
possible failure. It is guarded by the threatening watch-
dogs, seeking to intimidate the wayfarers, while in the
distance the barren hills are surmounted by the frown-
ing fortresses still further guarding the way to attain-
ment. It is the path of blood and tears in which fear,
weakness, and fluctuation must be overcome. The col-
ours are dark crimson, reddish brown, brownish crimson
and plum colours — but their sombre hues are lightened
by the translucent faint greens and yellows to be found
in their counterparts.

XIX. The Sun. The Watery Paths of trial and pro-
bation are counterbalanced by the fiery paths of
Temptation, Judgment, and Decision. In violent con-
trast to the sombre colouring of Aquarius and Pisces,
we are confronted by the flaring hues of the Sun and
Fire. The too-aspiring Icarus may find his waxen wings
of Ambition and Curiosity shrivelled and melted by
the fiery rays of the Sun and the heat of Fire, but
approached with humility and reverence, the Sun be-
comes the beneficent source of life.

Protected by an enclosing wall, standing by the
Waters of repentance, the Pilgrim may submit himself
humbly but w'ithout fear to the searching Light and
absorb warmth and vitality from it for the struggle
before him. The colours are clear-orange, golden-yellow,
amber shot with red, and the contrasting blue and
purple.

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XX. The Last Judgment. The three trumps attrib-
uted to the Elemental Paths are perhaps the. most
difficult to understand. They represent the action of
forces exterior to the experience of humanity, not the
influence of environment but the impact of the Super-
nals upon the sublunary.

In the Air we have pure spirit holding in leash the
lust of the flesh. In water, the sublimating power of
sacrifice. Here in Fire, we are shown the cosmic forces
concentrating on the pilgrim from all sides. Judgment
is pronounced upon him. He is not the judge nor does
decision rest in his hands. Lazarus cannot emerge from
the Sepulchre until the voice cries out, “Come forth!”
Nor can he cast aside the conflicting grave-clothes until
the command, “Loose him!” is given. Man of himself
is helpless. The impulse to ascend must come from
above, but by its power he may transcend the sepulchre
of environment and cast aside the trammels of desire.
Here once more, the fiery energy of red burns through
the planes. Fiery scarlet, glowing crimson, burning red
are emphasized by the passive greens.

XXL The Universe. Observe that this represents
not the World but the Universe. It should be remem-
bered that to the ancients, Saturn represented the con-
fines of the Solar system. They had no means of
measuring either Uranus or Neptune. To them, there-
fore, Saturn passing through the spiral path of the
Zodiac, marked at its cardinal points by the symbols
of the Kerubim forming the Cross, was a comprehensive
glyph of the whole.

Thus, in this card we find a synthesis of the whole
Taro or Rota. The central figure should be taken as
Hathor, Athor, or Ator, rather than Isis, thus indicating
the hidden anagram which may perhaps be translated
thus: ORAT — man prays. ATOR — to the Great
Mother. TARO — who turns. ROTA — the wheel of Life
and Death.

The colours like those of the Wheel of Fortune in-
clude the colours of the Spectrum and those of the

< 216 >

elements, but they are placed against the indigo and
black of a Saturn, with the white gleam of the Stars
shining in the darkness and the misty figure of the
Aimah Elohim in the midst. In the practical Tarot,
this card is taken to signify the matter in hand, that is
the subject of any question that has been asked.

Having now revised the 22 Atous or Trumps in
succession, it will be wise for the Student to reverse the
process and seek to follow the Path of the Pilgrim from
below upwards, thus seeking to comprehend the interior
process of Initiation and Illumination. It is a process in
which the whole Universe does not disdain to take part,
for Man is himself the Microcosm of the Macrocosm
and the Child of the Gods. And again, the Macrocosm
must itself be undergoing a corresponding process in
which the experience not only of humanity but of eacli
individual must be an integral part. The fragments are
gathered up into the baskets, that nothing may be lost;
and from the feeding of the multitude there remains
not less but more than the unbroken bread and fish —
fit emblems of Earth and Water.

Cease nor to seek day and night the Purifying
Mysteries.

(Note: This paper on the Trumps is not an official
document. It should be conceived rather in the nature
of a so-called Side Lecture of Flying Roll. That is not
to say that it is unimportant, or that there is little of
interest therein. On the contrary, certain aspects of this
interpretation are not without high significance. More-
over, it should be carefully studied as well as the pre-
ceding official Tarot instructions in conjunction with
the description of certain of the Trumps in the grade
rituals of the First Order. — I.R.)

< 217 >

THE TREE OF LIFE
AS PROJECTED
IN A SOLID SPHERE

NOTE BY S.R.M.D.

The Planets’ sphere which illustrates this manuscript,
a part of the Z.A.M.’s Abstract of the Tarot, has been
drawn by S.R.M.D. as instructed. It represents the
Heavens polarized on the plane of the Ecliptic, not on
the plane of the Equator of our Earth, so that its North
Pole is the veritable North Pole of our Heavens and
not merely that part of them to which the North Pole
of our Earth now points.

Another very important difference is that, through-
out the true Tarot, the teaching assigns the commenc-
ing Point of the Zodiac to the bright Star “Regulus”
which is in Leo. And it measures Right Ascension and
Longitude from that point, and not from a suppositious
point divided by the Equinox and called the o° of
Aries (though in reality now far removed from the con-
stellation of that name), which has been adopted by
modern or western astronomy and astrology.

By this now usual way of reckoning, and the Proces-
sion of the Equinoxes, it has gradually come to pass
that the signs (or divisions, each of 30°, of the Zodiac)
no longer coincide with the constellations of the same
name, and each decade of years shows them slowly but
surely receding.

But the Tarot method of reckoning from the star
named Regulus has, it w r i 1 1 be seen, the effect of making
the Signs and the Constellations coincide.

“Regulus” is also named Cor Leonis— “The Heart of
the Lion.” “Regulus” means “Star of the Prince.”
“Regulus” coincides with the position of the “heart” in
the figure of Leo upon the Star Maps.

< 218 >

(Note: The principia or fundamental ideas of this
astronomical view of the Tarot may be found, at least
in its essential form, in the astronomical writings of
Claudius Ptolemy of Alexandria. Naturally, this ref-
erence only concerns the signs, constellations and other
astronomical divisions noted. The expansion of this
scheme, and its allocation to other forms of universal

NORTHERN HEMISPHERE

symbolism, such as the Tarot cards, Hebrew letters,
and Enochian Tablets, has its roots in the synthetic
genius of the Golden Dawn. The idea of projecting the
Tree of Life into a solid sphere, having application
among other things to the starry heavens and the con-
stellations, certainly is peculiar to this system alone.

< 219 >

Most of the fundamentals inhering in the other aspects
of the Golden Dawn teaching may be found in exoteric
occult literature of past centuries. But, as again I must
insist, the peculiar practical application of them as ex-
emplified in the Golden Dawn routine can nowhere else
be found, save, of course, in other authentic esoteric
systems. The student is urged to study this whole sec-

SOUTHERN HEMISPHERE

tion very thoroughly; it is well worth it. In the early
days of the Order there was a special group which
devoted its time and energies to the study and applica-
tion of the principles involved herein. Incidentally, may
I point out how much light this particular instruction
throws on innumerable passages in Blavatsky’s “Secret
Doctrine” — especially in Volume II. — I.R.)

< 220 >

Tabular View of the Dominion of the Symbols of
Book T in the Celestial Heavens, and of the Operation,
and Rule of The Tree of Life in the same as Projected
on a Solid Sphere. ( Abridged Treatise arranged for the
use of the Z.A.M.’s in Anglia by S.R.M.D.)

The Zelator Adeptus Minor shall know that the great
“King Star” or “Heart of the Lion,” which is in Leo
upon the path of the Ecliptic and one of the “Four
Tiphareth Points” (see later) of the Celestial Heavens,
is the commencement and Ruler of all our reckoning of
Longitude (or Ecliptic). The Path of the Sun itself is
the commencement of our reckoning of the Latitude in
the searching out of our Hidden Wisdom.

Also the Dragon, the constellation Draco, surround-
eth the Pole Kether of our Celestial Heavens.

But the Northern Pole and Kether of the Material
Planet (even of our Erthe, earth) looketh constantly
unto Binah, for as much as she is under sorrow and
suffering. When, oh Lord of the Universe, shall she turn
from her evil ways so that she shall again behold
Kether? Wherefore she is now a place of trial. For each
thing in this world of Assiah looketh towards that which
is its Natural Governor, and to what part of the Celes-
tial Heavens the Kether of a Planet constantly
looketh, by that part is that Planet ruled. For in all
things shine the Sephiroth even as hath been sufficiently
said.

The Four Knaves (Princesses) rule the celestial
Heavens from the North Pole of the Zodiac to the 45 J
of Latitude North of the Ecliptic. They form the
Thrones of the Four Aces, who rule in Kether, The Four
Kings, 4 Queens, 4 Princes rule the Celestial Heavens
from the 45 0 of North Latitude down to the Ecliptic.
The 12 Tarot Keys attributed to the 12 Signs of the
Zodiac form the Celestial Heavens from the Ecliptic,
down to the 45 0 of South Latitude. The 36 smaller
cards -of the Suits (from two to ten) rule the Celestial
Heavens from the 45 0 South of the Ecliptic to the
South Pole, or the Malkuth place therein. And all cal-

< 221 >

culation arises from the Star “Regulus,” the 0° of
our Leo.

SYMBOLS

These Four revolve in Kether, their Thrones are the
central portion (of 45 ° of Longitude in extent) in the
dominions of the Knaves of their respective suits.

1. Ace of Wands 3. Ace of Swords

2. Ace of Cups 4. Ace of Pentacles

STAR CROUPS

( Corresponding to above )

1. A part of the tail of Draco, fore-feet of Ursa Major,
tail of Ursa Major, and of the Northern dog of Canis
Venatici.

2. Head of Draco, body and legs of Hercules.

3. Body of Draco. Right arm of Orpheus, head and
body of Lacerta. Body of Cygnus.

4. Body of Draco. Legs of Cepheus. Tail of Ursa Minor,
and the Pole Star. Legs of Cassiopeia. Head and neck
of Camelopardus.

8. Princess (Knave) of Wands. Rules from North
Pole to 45 0 and from o° of Cancer to 30° of Virgo, the'
end of Virgo. The Throne of the Ace of Wands extends
45 0 from 22°-3o’ of Cancer to 7°-3o’ of Virgo within the
limits of 45 0 Latitude.

Star groups corresponding to above. Tail of Draco.
Head and forepart of Ursa Minor, left arm and part of
head and chest of Bootes. The greater part of the
Northernmost dog of Canis Venatici. Tail and back of
Ursa Major, (ancient Italian name was Septemtriones,
the 7 Ploughing Oxen). This includes the celebrated
Seven stars of the constellation called “Charles Wain”
by the English; “Seven Rishis” by the Hindus, and In
the Egyptian Book of the Dead, Ch. XVII, “ l he Seven
bright ones who follow their Lord, the Thigh of the
Northern Heaven.” (Note: Tn the Zodiac of Denderah,

< 222 >

and in the Tablet of Edfus, that Ursa Major is repre-
sented as the thigh of an Ox. — S.R.M.D.)

12. Princess (Knave) of Cups. Rules from North
Pole to 45 0 of Latitude and from o° of Libra to 30°
of Sagittarius in Longitude. The Throne of the Ace
embraces from 22^-30’ of Libra to 7°-3o’ of Saggittarius
within the above limits of Latitude.

Star Group. Head of Draco. Left arm, body and legs
of Hercules, part of head, right shoulder and club of
Bootes.

16. Princess (Knave) of Swords. Rules from North
Pole to 45 0 Latitude and from 0° of Capricorn to 30°
of Pisces Longitude. The Throne of the Ace extends
from 22°-3o’ of Capricorn to 7°-3o’ of Pisces as before.

Star Group. Body of Draco, part of Lyra. Head,
body and right arm of Cepheus, the King and Father
of Andromeda, the whole of Cygnus, head and body of
Lacerta, back and part of head of Vulpecula the Fox.

20. Princess (Knave) of Pentacles. Rules from
North Pole to 45 0 Latitude, and from 0“ of Aries to
30 0 of Gemini Longitude. The Throne of the Ace em-
braces from 22°-3o’ of Aries to 7° -30’ of Gemini within
the Latitude as above.

Star Group. Body of Draco, legs and part of right
arm, and Sceptre of Cepheus, tail and hind quarters
of Ursa Minor, with the Pole Star of our Earth, head
and neck of Camelopardalis (Giraffe), body and right
arm, throne and legs of Cassiopeia, the Queen of
Cepheus and Mother of Andromeda, head of Ursa
Major.

7. Prince of Wands. Rules from Ecliptic to 45°
North Latitude and from 20° Cancer to 20° Leo in
Longitude.

Star Group. Head, body, and tail of Leo, body and
tail of Leo Minor, hind quarters and legs of Ursa
Major, head and fore-quarters of Southern dog of Canis
Venatici.

King of Pentacles. Rules from Ecliptic to 45 0 North
Latitude and from 20 0 of Leo to 20 0 of Virgo.

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Star Group. Head and body of Virgo, left arm of
Bootes, hair of Berenice. Body and hind quarters of
Southern dog of Canes Venatici, hind feet of Northern
dog of Canis Venatici.

14. Queen of Swords. Rules from Ecliptic to 45 0 and
from 20° of Virgo to 20° of Libra.

Star Group. Right leg of Virgo, body and right arm,
and right leg of Bootes. Beam and part of Scales of
Libra.

II. Prince of Cups. Rules from Ecliptic to 45 0 and
from 20 0 of Libra to 20° to Scorpio.

Star Group. Part of Scales of Libra, left claws of
Scorpio, body and legs of Ophiucus, the holder of the
Serpent. Front half of Serpent’s head, right arm and
club of Hercules.

5. The King of Wands. Rules from Ecliptic to 45 0
North Latitude and from 20 0 of Scorpio to 20 0 of
Capricorn.

Star Group. Top of head and bow of Sagittarius,
head and right arm of Ophiucus, near half of Serpent.

18. Queen of Pentacles. Rules from Ecliptic to 45 0
North Latitude and from 20° of Sagittarius to 20 J of
Capricorn.

Star Group. Top of head, neck and horns of Capri-
corn, left hand of Aquarius, the man who carries the
Water, the whole of Aquila, the Eagle, the greater part
of Delphinus, whole of Sagitta, the Arrow, forefeet and
body of Vulpecula the Fox, and the tail of the Cygnet
which he seizes.

15. Prince of Swords. Rules from Ecliptic to 45 0
North Latitude, and from 20° of Capricorn to 20° of
Aquarius.

Star Group. Tail of Capricornus, head and body of
Aquarius, head and forelegs of Pegasus, the winged
horse who sprang from the blood of Medusa, near the
sources of the ocean, the whole of Equilaus, the lesser
horse, part of head of Dolphin, tail and hind quarters
of Vulpecula, part of wing of Cygnus, the swan, part of
head of Pisces,

< 224 >

9. King of Cups. Rules from Ecliptic to 45° of North
Latitude and from 20° of Aquarius to 20° of Pisces.

Star Group. Body and tail of one of the Pisces, and
part of the band. Body and wings of Pegasus, head and
arms of Andromeda, chained to the rock-tail of Lacerta.

6. Queen of Wands. Rules from Ecliptic to 45 0
North Latitude and from 20° of Pisces to 20 0 of Aries.

Star Group. The other Fish and part of Band of
Pisces, head and back of Aries, body and legs of Andro-
meda, the Triangle, hand left arm of Cassiopea, the
winged instep of Aries.

19. Prince of Pentacles. Rules from Ecliptic to 45 0
North Latitude and from 20° of Aries to 20° of Taurus.

Star Group. Tail of Aries, one horn and shoulder and
back of Taurus, whole of Perseus, and the head of
Medusa, hind quarters and legs of Camelopardalis, left
leg of Auriga, Charioteer, and part of Capella, the she-
goat which bears kids in her arms.

13. King of Swords. Rules from Ecliptic to 45 0 North
Latitude from 20° of Taurus to 20° Gemini in Longi-
tude.

Star Group. Head and body of Castor, one of the
Gemini, greater part of Auriga and Capella, head and
forepart of Lynx, forefeet of Camelopardalis.

10. Queen of Cups. Rules from Ecliptic to 45 0 North
Latitude, and from 20° Gemini to 20° of Cancer in
Longitude.

Star Group. Head and body of Pollux, the other of
the Gemini; greater part of Cancer, crab; face of Leo;
head and face of Ursa Major.

THE FOLLOWING TWELVE KEYS GOVERN
THE CELESTIAL HEAVENS
FROM THE ECLIPTIC TO 45 ° OF SOUTH LATITUDE

65. Fortitude. Rules the whole of Leo, from the
point of Regulus or Cor Leonis.

Stars. The fore-legs and hind-feet of Leo, greater
part of the Sextans and of Crater, the cups, part of the
body of Hydra, the great Water serpent, greater part

< 225 >

of Antlia Pneumatica, the air Pump, greater part of
Pisces Na Utica, a small part of the ship Argo.

66. Hermit or Prophet, Rules the whole pf Virgo.

Stars. Left arm, hand, and arm of Virgo, and her ear
of Corn; part of the body of Hydra, Corvus, the Crow,
part of Crater, tail and right hand of Centaurus, the
man-horse, small part of Air-Pump and of Argo.

68. Justice. Rules the whole of Libra.

Stars. Part of the South Scale of Libra, tail of Hydra,
head, body, arms and forefeet of Centauri. Legs, body
and tail of Lupus, the Wolf which he is killing. Right
claw of Scorpio.

70. Death. Rules the whole of Scorpio.

Stars. Body and tail of Scorpio, head and neck of
Lupus, whole of Ara — Altar, two feet of Ophiucus,
point of arrow of Sagittarius, part of Norma, Mason’s
square.

71. Temperance. Rules the whole of Sagittarius.

Stars. The whole of Sagittarius, the Archer, except

right hind leg, the tail, the crown of the head, extreme
points of Bow and Arrow, Corona Australis, Telescope,
Pavo — Peacock.

72. The Devil. Rules the whole of Capricorn.

Stars. Whole lower half of Capricomus, the he-Goat,

part of Piscis Australis, Southern Fish, Microscope Part
of Grus, the Crane. Part of Indus.

74. The Star. Rules the whole of Aquarius.

Stars. Legs of Aquarius, and the issuant water head
of Piscis Australis, part of Grus, part of Phoenix, part
of apparatus Sculptorum, part of Cetus.

75. The Moon. Rules the whole of Pisces.

Stars. The connecting band of Pisces, the body of
Cetus, the sea Monster to which Andromeda was ex-
posed, part of Apparatus Sculptorum. Part of Phoenix,
part of Fornax.

61. The Emperor. Rules the whole of Aries.

Stars. Legs of Aries, part of body of Taurus, head
and fore-part of Cetus, part of Fornax and of Eridanus,

62, The Hierophant. Rules the whole of Taurus.

< 226 >

Stars. Head and forepart of Taurus the Bull. The
Bull sent by Neptune to frighten the horses of Sol and
those of the Hipolytus. The greater part of Orion the
Giant, and hunter. The beginning of the River Eridanus
into which Phaeton was hurled when attempting to
drive the horses of the Sun, greater part of Lepus, the
Hare.

63. The Lovers. Rule the whole of Gemini.

Stars. Legs of Castor and Pollux, the Gemini, Canis
Minor, a small part of Cancer. The whole of Monoceros,
the Unicorn, except the hind-quarters. Head and fore-
part of Canis Major, the greater Dog.

64. The Chariot. Rules the whole of Cancer up to
Regulus in Leo.

Stars. One claw and part of the body of Cancer,
forepaws of Leo, head and part of Hydra, part of Sex-
tans, part of Pisces Nautica, hind legs and tail of
Monoceros, part of the mast, rigging, and prow of the
ship Argo.

Note: The Keys answering unto the Seven Lords
who wander (planets) and the Three Spirits (the ele-
ments) are not assigned any fixed dominion. The fol-
lowing 36 small cards (a’s to 10’s) rule the decans of the
signs in the Celestial Heavens and their Dominion ex-
tended} from 45 0 South of the Ecliptic unto Malkuth
at the Southern Pole.

21

5 of Wands

o°-io° of

si

f?

Part of Argo, part of Pisces Volcun.

22

6 of Wands

IG*-20° of

n

Part of Argo, part of Pisces Volcun.

23

7 of Wands

20° -30* of

s

Part of Argo, part of Pisces Vokun.

24

8 of Pentades

G*-10° of

0

Part of Argo, part of Pisces Volcnn,

n

9 of Pentades

10° -20° of

9

Hind feet of Centauri, part of Pisces
Volcun,

2 6

10 of Pentades

20° -JO* of

$

Hind legs of Centauri, pt. Chameleon,

27

2 of Swords

o°-io* of

-Tl.

5

Hind legs of Centauri, pt. Crux, pt.
Musea and Chameleon.

23

3 of Swords

IG°-20* of

1?

Pt. of Crux, Musea and Chameleon.

29

4 of Swords

Z 0 °- 30 ° of

11

Pt. of Musea, Circinus, Compasses,

and Chameleon,

< 227 >

30

5 of Cups

oMo* of

m

Pt. Circinus, Chameleon and of Tri-

"U

Cl

angulum Australis*

3 1

6 of Cups

JO° -20° of

0

Pt, Triangulum Australis, Apus the

Swallow and Octano*

32

7 of Cups

20°-3O o of

9

Part of PavQj Apus, Octano.

33

8 of Wands

o° -IO° of

5!

Part of Pavo, Apus, Octano.

34

9 of Wands

10° -20° of

3

Part of Pavo, Apus, Octano.

35

ioof Wands

20°-30° of

T?

Pt. of Pavo, Pt. Hydra, watersnake.

36

2 of Pentacles

o*-io* of

VS

n

Part of Pavo, Part of Hydra.

37

3 of Pentacles

i G * -20 5 of

6

Part of Toucan, Part of Hydra,

38

4 of Pent a cl es

20° -30 & of

0

Part of Tone an, Part of Phoenix,

39

5 of Swords

o°-io° of

AW

9

Part Phoenix, end of Eridanus*

40

6 of Swords

[0* -20* of

$

Parts Hydrus, Reti cuius, Rhombus.

41

7 of Swords

20 ° -3O 5 Of

2)

Parts Phoenix, Hyrda, Reticulum

and Eridanus.

42

8 of Cups

Q*-JG° of

X

1?

Part Phoenix, Eridanus, Reticulum,

43

9 of Cups

IO°-20* of

'll

Part Phoenix, Eridanus, Reticulum*

44

10 of Cups

20* -30° of

s

Part Phoenix, Dorado, Reticulum.

45

2 of Wands

0*-I0* of

T

3

Part Phoenix and Dorado.

46

3 of Wands

10* -20* of

O

Part Coefum Sculp tori, and Dorado.

47

4 of Wands

20° -30° of

9

Part Coelom Sculpton (Engravers

+

Burin)*

48

5 of Pentacles

0* -TO 5 of

X

M

Part Eridanus, Columba, Naochi,

LI

¥

Dorado, Equilaus, Pic tons.

49

6 of Pentacles

10° ’20° of

2>

Forepart of Lepus, Tail and W T ing of

Columba, part of Equilaus,

50

7 of Pentacles

20° -3O 0 of

h

Part Equilaus and Lepus, Body of

r c

Columba*

$1

8 of Swords

o*-io* of

V

%

Feet of Canis Major, Prow Argo,

part Equilaus Fictoris,

$2

9 of Swords

JO* -20 ° of

A

Legs of Canis Major. Part of Prow

U

of Argo,

S3

10 of Swords

20*-jO c of

G

Hind quarters of Canis Major, part

of Prow of Argo.

54

2 of Cups

o°-io e of

25

9

Prow Argo. Tail Canis Major.

55

3 of Cups

10 ° -20* of

9

Prow of Argo*

56

4 of Cups

20* -30* of

D

Prow of Argo.

Note: That while the greater number of the North-
ern Constellations are connected with classical myth-
ology, the titles of many of the Southern Constellations,
and especially of those near the South Pole, are of more

< 228 >

or less recent nomenclature, and bear witness to absence
of reference to Occult Knowledge; such names for in-
stance as Reticulum, and Coelum Sculptores, Octanus,
etc. — S.R.M.D.

RECAPITULATION

In the dominion of the various forces, the rule of
each may be divided into three portions. The centre
is the most pronounced in its accord with the nature
of its Ruler, and the two outer portions are tinged
with the nature of the Ruler of the dominion bordering
thereon. For example, in the case of Leo, the Dominion
of Fortitude, the central io degrees will have most of
this nature. For the beginning ten degrees are tinged
with the nature of Cancer, and the last ten degrees with
the nature of Virgo, the nature of Leo however pre-
dominating the mixture.

The whole Heavens then, are thus divided into Four
Great Belts or Zones:

The Uppermost being the Dominion of the Knaves
like a Cross within a Circle.

The Second Belt under the Dominion of the other
Court cards represents a Belt of Influence
descending vertically.

The Third Belt under the Dominion of the 12 Keys
related to the Signs of the Zodiac, represents
a Belt of Influence acting horizontally. This
Zone in union with the second Belt will there-
fore yield a great Zone of 12 Crosses encircling
the heavens.

The Fourth Belt consists of 36 Decans under the
Dominion of the 36 small cards of the four
suits, the numbers 2 — 10 of each suit. In each
of these sets of 3 parts of a Sign, the central
one will be more pronounced in effect than the
lateral parts.

Therefore the 3 Decanates of each of the Signs will
be symbolised by a triangle. Thus are yielded twelve

< 229 >

Triangles surrounding the lower heavens, and therefore
there will ultimate twelve Crosses surmounting 12 Tri-
angles surrounding the heavens. In other words, the
symbol of the G.D. in the Outer, 12 times repeated.

Influence of the 12 Court Cards

Hidden Sun of Tiphareth operating and
rising above the Waters of Space

And the central Rising Sun will represent the hidden
influence of Tiphareth in the centre of the Sphere, as
will be hereafter explained, rising above the waters of
Space (the ethereal expanse of the Sky called by the
Egyptians “The Waters of Nu which are the parents of
the Gods,” The Shoreless Ocean of Space).

But in the Golden Dawn initiation, the Cross sur-
mounting the Triangle is preferably represented by a
Calvary Cross of 6 Squares, as still more allied to
Tiphareth.

< 230 >

OF THE OPERATION AND RULE OF
THE TREE OF LIFE

IN THE CELESTIAL HEAVENS PROJECTED AS IF IN
A SOLID SPHERE

When the Tree of Life is considered not as being a
plane but as a solid figure, and when it is projected, in
the Sphere, the North Pole of the Sphere will coincide
with Kether, and the South Pole with Malkuth.

And as we have before sufficiently learned the Ten
Sephiroth are repeated not alone, in each whole figure,
but also in the parts therefore, so that every material
thing created, will have its own Sephiroth and Paths.

Now as the North Pole corresponds with Kether,
and the South Pole corresponds with Malkuth, the
central Pillar of the Sephirotic Tree will form the in-
visible Axis of the Sphere, the Central point coinciding
with Tiphareth. This latter Sephirah together with that
of Yesod will be completely hidden from view, so that
Tiphareth will be the exact centre of the Sphere.

Also the Sephiroth Chokmah, Binah, Chesed, Ge-
burah, Netsach and Hod will be duplicated. As also
the Paths, Aleph, Beth, Gimel, Vau, Cheth, Caph,
Mem, Qoph, and Shin, and so many of the others will
be even quadrupled. But although Tiphareth and
Yesod will be concealed, there will be four especial
points where the influence of each will be indicated.

As projected in the before-described Celestial Sphere,
Kether will govern a Radius of io° around the North
Pole, thus embracing the whole body of the Constella-
tion Draco.

Chokmah will be on the 6o° North Latitude; em-
bracing a radius of io°, the right foot of Hercules; the
left arm, hand, and part of head of Bootes. Also on
the other side of the Heavens, a radius of io° including
the head and shoulders of Cephus, and the head of
Lacerta.

Binah, has a similar radius and is posited on the
same parallel of Latitudes, and includes the pole Star

< 231 >

of the Earth, the head of Camelopardelus, the tip of the
tail of Draco; also Lyra and left knee of Hercules in
the opposite side of the Heavens.

Ckesed with a similar radius, and posited in the 30°
of North Latitude, will include part of Coma Berenices,
of Bootes, and of Virgo, and parts of Andromeda and
of Pegasus.

And so with the other Sephiroth of the outer Pillars,
each being 30“ distant from the line of the Sephiroth
above and below it, and having a radius of io°.

The central line of the Two Pillars of Mercy and
Severity will respectively traverse, that of Mercy the
15 0 of Virgo and 15° of Pisces; that of Severity the 15°
of Gemini and the 15 0 of Sagittarius, The four Yesod
points will be on the line of the 6o° of South Latitude,
and at similar Zodiacal points. From which circum-
stances the path of Influence or nature of the Sun will
be along the line of the Ecliptic, coinciding with
Tiphareth, and that of the Moon will be on the 60 0 of
South Latitude answering to the Yesod points on
that line.

< 232 >

S. A.’s KEY PLAN OF SEPHIROTH

Hamispkcre

< 233 >

S. A/s KEY PLAN OF THE PATHS

Northern*.

HerruspKere

Sou^herrv

Hemisphere

< 234 >

S. A.*s KEY PLAN OF THE TAROT

or-

Northern Hemisphere

Southern Hemisphere

< 235 >

THE LAW OF THE CONVOLUTED
REVOLUTION OF THE FORCES
SYMBOLISED BY THE FOUR ACES ROUND
THE NORTHERN POLE

(Note: Though this is not official to the grade of
Zelator Adeptus Minor, nor included within the general
Tarot instructions usually issued, it is manifestly writ-
ten by Greatly Honoured Frater S.R.M.D. Some stu-
dents consider it a highly important piece of work,
claiming that it was part of the study prescribed for
the Theoricus Adeptus Minor. Clearly, it requires
further teaching thoroughly to be understood, but
students who have a good working knowledge of Astrol-
ogy, as well as an understanding of the theory of the
Tattwa tides or currents, will find that this document
throws much light on the esoteric system of Astrological
divination. — I.R.)

In the Book “T,” it is written: “Also the Dragon
(i.e. Draco, the constellation at the Northern pole of
the Heavens) surroundeth the Pole Kether of the
Celestial Heavens.” It is further laid down that the
Four Aces, (symbolised by the Princesses and Ama-
zons), rule the Celestial Heavens from the Northern
Pole of the Zodiac unto the 45th Degree of Latitude
North of the Ecliptic, and from the Thrones of the
Four Aces which rule in Kether.

And again it is stated that:

The Throne of the Ace of Cups The head of Drago

The Throne of the Ace of Swords . . . .Fore part of body
The Throne of the Ace of Pentacles. .Hind part of body
The Throne of the Ace of Wands Tail of Draco

Regard thou then the form of this Constellation of
the Dragon. It is convoluted in the four places answer-
ing unto the rule of the Aces.

Head, First convolution Ace of Cups

Second convolution Ace of Swords

Third convolution Ace of Pentacles

Fourth convolution Ace of Wands

< 236 >

And this convoluted course will represent the Law of
the Aces.

Now in the Four Faces of YHVH, Fire and Water be
contrary, and also Earth and Air be contrary. And the
throne of the Element will attract and seize, as it were,
the Force of that element, so that herein be the Forces
of Antipathy and of Sympathy, or what are known
chemically as attraction and repulsion.

Recall also the allotment of the Triplicites:

Aries, Leo, Sagittarius = Fire = Wands of the Tarot.
Cancer, Scorpio, Pisces = Water — Cups of the Tarot.
Gemini, Libra, Aquarius = Air — Swords of the Tarot.
Taurus, Virgo, Capricorn — Earth = Pentacles of the
Tarot.

Now, the order of the Princesses, and consequently
of the Thrones, is formed from right to left thus:

Heh (final)

Vau

Heh

Yod

Princess

Princess

Princess

Princess

of

, of

of

of

Pentacles

Swords

Cups

Wands

Taurus

Aquarius

Scorpio

Leo

Earth

Air

Water

Fire

While that of the Aces is

formed from left to right,

though their motion is from right to left:

Yod

Heh

Vau

Heh (final)

Ace

Ace

Ace

Ace

of

of

of

of

Wands

Cups

Swords

Pentacles

This, then will be the order of their movement. Let

us first suppose

the aces on

the following stations:

Station 2

Station 1

Station 12

Station 11

Ace of

Ace of

Ace of

Ace of

Wands Cups Swords Pentacles

Now the Station 2 is the Throne of the Ace of Wands,
while the movement of the Aces is steadily from right
to left in the direction of the numbering of the stations.
In the ordinary course the Ace of Wands would pass
to Station 3; the Ace of Cups to Station 2; the Ace of
Swords to Station 1; the Ace of Pentacles to Station 12.

< 237 >

But the Station 2, being the Throne of the Ace of
Wands, attracts and arrests the movement of that
Force so that instead of passing into Station 3, it re-
mains on Station 2 until the other Aces have passed
over it in turn.

Ace of Wands remains on Station 2,

Ace of Cups passes also on to Station 2,

Ace of Swords passes on to Station 1,

Ace of Pentacles passes on to Station 12.

Again,

Ace of Cups passes to Station
Ace of Wands remains at Station 2,

Ace of Swords passes also on to Station 2,

Ace of Pentacles passes also on to Station 1.

Again,

Ace of Cups passes on to Station 4,

Ace of Swords passes on to Station 3,

Ace of Wands remains at Station 2,

Ace of Pentacles passes also on to Station 2.

Again,

Ace of Cups passes to Station 5,

Ace of Swords passes to Station 4,

Ace of Pentacles passes on to Station 3,

Ace of Wands still remains on Station 2.

But Station 5 is the Throne of the Ace of Cups.
Therefore it attracts and arrests that Force, in the
same manner that the Throne of the Ace of Wands
acted previously in attracting and arresting the Ace of
Wands, the result of which has been to make that
Force which previously was leading become the last
of the Four.

Again,

Ace of Cups remains on Station 5,

Ace of Swords passes also on to Station 5,

Ace of Pentacles passes also on to Station 4,

Ace of Wands, now at last passes into Station 3.

For it has now become the last of the Four, and the
Ace of Cups has commenced to act through its Throne,
and the Ace of Pentacles, moving to Station 4, a hiatus

< 238 >

would occur in the movement of the Aces, if the Ace of
Wands did not move forward to Station 3, and also
there is the attraction of the motion of those Aces in
front of it. Wherefore all these Forces combining, at
length cause it to move forward.

The movement then continues, thus:

The Ace of Swords passes on to Station 6,

The Ace of Cups remains on Station 5,

The Ace of Pentacles passes also on to Station 5,
The Ace of Wands passes also on to Station 4.
Again,

The Ace of Swords passes on to Station 7,

The Ace of Pentacles passes on to Station 6,

The Ace of Cups still remains on Station 5,

The Ace of Wands passes also on to Station 5.
Again,

The Ace of Swords passes on to Station 8, its
Throne,

The Ace of Pentacles passes on to Station 7,

The Ace of Wands passes on to Station 6,

The Ace of Cups still remains on Station 5.

Again,

The Ace of Swords remains on Station 8,

The Ace of Pentacles passes also on to Station 8,
The Ace of Wands passes on to Station 7,

The Ace of Cups now at length passes on to Sta-
tion 6, and so on.

The movement of the Aces will be very similar to the
convolutions of Draco thus:

The Course of the Aces:

S — —

Throne

^ s.

Swords

7.

1

6,

Throne

5.

Cups

4 . 3 .!

i£>

Th H

| Wands

H

And will imply a much more sustained exercise of
force through the Th rones than elsewhere. So that the
generic effect of the Thrones will be that of the seasons,
while the other stations will give the variations thereof

< 239 >

Table showing the Order of the Passage of the 4 Aces,
above the Signs, in the dominion of the Princesses.

5i<jrx

Throrvz

of

first

in

Order

Second

Jn.

0 rd er

Third

in

Order

fourtk

in

Order

Moveable

r

V

A

V

A

fixed

tt

Ace of

ffcn tacks

V

A

V

A

Commor\

n

A

V

A

V

M.

0

A

V

A

V

h

jft

Ace of

W^nds

A

V

A

V

C.

Tty

V

A

V

A

M.

AA

V

A

V

A

f~.

TTU

Ace of

Cups !

V

A

V

A

C.

x 77

A*

V

A

V

M.

Y5

A

V

A

V

Fr

Ace of

Swords

A

V

A

V

C.

X

V

A

V

A

< 240 >

in accordance with their natures and with the order of
the movement of the aces in them.

And as Kether acted directly upon Ti phare th which
is, as it were, the centre and focus of the Sephiroth
when projected in a sphere, so do the Aces act upon
the Sun as the centre and focus of the Solar System.
So that the Sun, according to his position with regard
to the Equinox and the Earth’s surface will translate
the effect of the seasons, he being the translator of the
force of heat thereto, whether the then postion of the
Equinoctial points coincide with what we call o° Aries,
and o° Libra (reckoning from Regulus) or not. So that
his effect North of the Equator shall produce when
just leaving the Equinoctial point, the effect of Aries,
whether he be with that constellation actually in the
heavens or not.

Conversely also, for the South of the Equator (as in
the country of Australia) his quitting the Equinoctial
point southward will translate the same effect of Aries.

But this rule shall not for one moment affirm that
Aries and Libra are identical in nature. Nor that the
Zodiac proper is inoperative. Nor that the nature of the
Sun is not modified by the constellation in which he is.
But only that the direct effect of the physical impact
of his rays falling upon a certain portion of the earth’s
surface, will be in proportion to the duration of their
action, in the excitement they produce in the terrestrial
forces.

And now as the Forces symbolized by these Aces,
pass in succession over these stations, so will they
awake certain terrestrial action according unto the sign
of the division of the Zodiac above which they pass in
the domain of the Knaves of Princesses, and according
unto the nature thereof. Nevertheless, the force roused
by the Ace when on its Throne will be of longer dura-
tion than at other points.

And hence it is that the Signs of the Zodiac be
divided into Fixed or Kerabic, Moveable or changing,
and Common or fluctuating, according unto the nature

< 241 >

of the power which can be awakened therein. And
again, these will be varied according unto their Ele-
ments, for the Elements have a various classification.

NOTE BY S.R.M.D.

I think it is here advisable to transcribe the following
from Cornelius Agrippa:

“Of The Four Elements and Their Natural Qualities:

“It is necessary that we should know and understand
the nature and quality of the Four Elements, in order
to our being perfect in the principles and groundwork
of our studies in the Talismanic or Magical Art.

“Therefore, there are four Elements, the original
grounds of all corporeal things, viz.: Earth, Air, Fire,
and Water, of which elements all inferior bodies are
compounded, not by way of being heaped up together,
but by transmutation and union; and when they are
destroyed, they are resolved into elements.

“But there are none of the sensible elements that are
pure. But they are more or less mixed, and apt to be
changed the one into the other, even as earth being
moistened and dissolved becomes water, but the same
being made thick and hard becomes earth again, and
being evaporated through heat it passes into air, and
that being kindled into fire; and this being extinguished
into air again; but being cooled after burning becomes
water again, or else stone or sulphur, and this is clearly
demonstrated by lightning.

“Now every one of these Elements has two specific
qualities: the former whereof it retains as proper to
itself; in the other as a mean, it agrees with that which
comes directly after it. For Fire is hot and dry; Water
cold and moist; and Air hot and moist; and so in this
manner, the Elements, according to two contrary quali-
ties are opposite one to the other, as Fire to Water, and
Earth to Air.

“Likewise the Elements are contrary one to the other
on another account. Two are heavy, as Earth and
Water; and the others are light, as Fire and Air. There-

< 242 >

TABLE SHOWING QUALITIES
OF ELEMENTS

A Heat, dryness, excessive lightness, brilliance,
excessive subtlety, motion rapid.

V Cold, moisture, weight, obscurity,

solidity, motion.

A Heat, moisture, lightness, slight obscurity,
subtlety, excessive motion.

V Cold, dryness, excessive weight, excessive

obscurity, excessive solidity, rest.

TABLE SHOWING THE QUALITIES OF THE
ELEMENTS WHEN MIXED IN PAIRS

A & V Slight weight, some subtlety, intense and

rapid motion.

A & A Great heat, intense lightness, slight brilliance,
intense subtlety, intense motion.

A & V Great dryness, slight obscurity.

V & A Great moisture, intense motion.

V & V Great cold, intense weight, intense obscurity,

intense solidity.

A & V Some weight, intense obscurity, little solidity,

little motion.

< 243 >

fore the stoics called the former ‘passives,’ but the latter
‘actives.’ And Plato distinguishes them after another
manner, and assigns to each of them three qualities,
viz.: To the Fire brightness, thinness and motion. To
the Earth, darkness, thickness, and quietness. And ac-
cording to these qualities the Elements of Fire and
Earth are contrary. Now the other Elements borrow
their qualities from these, so that the Air receives two
qualities from the Fire, thinness and motion, and from
the Earth one, darkness. In like manner, Water receives
two qualities from the Earth, darkness and thickness;
and from the Fire one, motion. But Fire is twice as thin
as Air, thrice more moveable, and four times lighter.
The Air is twice more bright, thrice more thin, and
four times more moveable than Water. Therefore, as
Fire is to Air, so is Air to Water, and Water to Earth.
And again, as the Earth is to the Water, so is Water to
Air, and Air to Fire. And this is the root and foundation
of all bodies, natures, and wonderful works. And he who
can know and thoroughly understand these qualities
of the Elements and their mixtures shall bring to pass
wonderful and astonishing things in Magic.

“Now each of these Elements has a threefold consider-
ation, so that the number of four may make up the
number of twelve; and by passing by the number of
seven into ten, there may be a progress to the Supreme
Unity upon which all virtue and wonderful things do
depend. Of the first Order, are the pure Elements, which
are neither compounded, changed, nor mixed, but are
incorruptible and not of which but through which the
virtues of all natural things are brought forth to act.
No man is fully able to declare their Virtues, because
they can do all things upon all things. Fie who remains
ignorant of these, shall never be able to bring to pass
any wonderful matter.

“Of the second order are Elements that are com-
pounded, changeable and impure, yet such as may, by
art, be reduced to their pure simplicity, whose virtue,
when they are thus reduced, doth above all things,

< 244 >

perfect all occult and common operations of Nature;
and these are the foundations of the whole of natural
Magic.

“Of the third Order are those elements which original-
ly and of themselves are not elements, but are twice
compounded, various, and changeable unto another.
These are the infallible medium, and are called the
Middle Nature, or Soul of the Middle Nature; very
few there are that understand the deep mysteries there-
of. In them is, by means of certain numbers, degrees
and orders, the perfection of every effect in what thing
soever, whether natural, celestial, or swper- celestial.
They are full of wonders and mysteries, and are opera-
tive in Magic, natural or divine. For, from these,
through them, proceeds the binding, loosing, and trans-
mutation of all things — the knowledge and foretelling
of things to come, also the expelling of evil and the
gaining of Good Spirits. Let no one, therefore, without
these three sorts of Elements, and the true knowledge
thereof, be confident that he can work anything in the
occult science of Magic and Nature.

“But whosoever shall know how to reduce those of one
order into another, impure into pure, compounded into
simple, and shall understand distinctly the nature,
virtue, and power of them, into number, degrees and
order, without dividing the substance, he shall easily
attain to the knowledge and perfect operation of all
natural things, and celestial secrets likewise; and this
is the perfection of the Qabalah, which teaches all these
before mentioned; and by a perfect knowledge thereof,
we perform many rare and wonderful experiments. In
the original and exemplary world all things are all in
all. So also in this corporeal world. And the elements
are not only in these inferior things; but are in the
Heavens, in stars, in devils, in angels, and likewise in
God Himself, the maker and original example of all
things.

“Now it must be understood that in these inferior
bodies the elements are gross and corruptible, but in

< 245 >

the heavens they are, with their natures and virtues,
after a celestial and more excellent manner than in
sublunary things. For the firmness of the celestial earth
is there without the grossness of water, and the agility
of Air without exceeding its bounds. The heat of fire
without burning, only shining, giving light and life to
all things by its celestial heat.”

End of transcription.

Now the successive effect of the passage of the Aces
over the Stations above the place of a Sign in the ex-
citement of the Forces of that Sign may be readily
calculated by the tables of the qualities of the elements
simple and mixed, always being careful to take also
into account the effect of the Throne upon the Season
as well, and the nature of the Sign.

It is said that Kether is in Malkuth, and again, that
Malkuth is in Kether but after another manner.

For downwards through the Four Worlds the Mal-
kuth of the less material will be linked unto the Kether
of the more material. From the Synthesis of the Ten
corruscations of the AOUR (Light) proceedeth the
influence unto EHEIEH, the Kether of Atziluth. And
the connecting thread of the AIN SOPH is extended
through the worlds of the Ten Sephiroth and is in every
direction. As the Ten Sephiroth operate in each
Sephiroth, so will there be a KETHER in every MAL-
KUTH, and Malkuth in every Kether. Thus:

ADONAI MELEKH will be the MALKUTH of
ATZILUTH

METATRON will be the KETHER of BRIAH.
SANDALPHON

METRATON will be the MALKUTH of

NEPHESCH ha- BRIAH.

MESSIAH

CHAIOTH ha QADESH will be the KETHER of
YETZIRAH.

ASCHIM will be the MALKUTH of YETZIRAH.

< 2 4 6 >

RASIIITH ha GILGALIM, the KETHER of
ASSIAH.

CHOLEM YESODOTH, the MALKUTH of
ASSIAH.

THAUMIEL, the KETHER of the QLIPPOTH.

The symbol of the connection between MALKUTH
of YETSIRAH and KETHER of ASSIAH will be of a
form somewhat resembling that of an hour glass. The
thread of the AIN SOPH before alluded to, traversing
the centre thereof, and forming the AIN SOPH con-
nection between the Worlds:

So that the symbol of the connection between the
two planes is this. And also the modus operandi of the
translation of force from one plane into another is in
this, and hence doth the title of the Sphere of Kether
of Assiah signify the commencement of a whirling
motion.

Now also, in the diagram of Minutum Mundum,
there be four colours attributed unto Malkuth. Citrine,
russet, olive, and black. And if we consider them as in
a vertical sphere, we shall find citrine uppermost and
horizontal, russet and olive midmost and vertical, black
lowermost and horizontal.

And again, these four represent in a manner the
operation of the four elements in Malkuth; for example:
Citrine — Air of Earth Russet — Fire of Earth

Olive — Water of Earth Black — Earth of Earth

< M7 >

From the diagram of the hour glass symbol it will be
manifest then that MALKUTH of YETZIRAH will
be the transmitter of the Yetsiratic forces unto
KETHER of ASSIAH, and that the latter will be the
recipient thereof, and that the Hour-glass symbol or
double cone, will be the translator from the one plane
unto the other. Here, therefore, let us consider the
Yetsiratic nomenclature of the Tenth Path answering
unto Malkuth, and of the First Path answering unto
Kether.

The Tenth Path: It is called the Resplendent Intelli-
gence and it is so-called because it is exalted above
every head, and sitteth on the Throne of Binah, and it
illuminateth the splendour of all the Lights, and it
causeth the current of Influence to flow from the Prince
of Countenances, i.e. Metatron.

The First Path: It is called the Wonderful or Hidden
Intelligence (The Highest Crown) for it is the Light
to cause to understand the Primordial without com-
mencement, and it is the Primal Glory, for nothing cre-
ated is worthy to follow out its essence.

Whence it is plain that MALKUTH is, as it were,
the collector together and synthesis of all the forces in
its plane or world. While KETHER being superior unto
all else in its plane or world, will be the recipient and
arranger of the forces from the plane beyond, so as to
distribute them unto its subordinate Sephiroth in a
duly ordered manner.

And therefore any force of the multitudinous and
innumerable forces in Malkuth may act through the
upper cone of the hourglass symbol, and by means of
the lower one translate its operation into KETHER
below, but its mode of transmission will be through the
cones by the thread of the Ain Soph, or of the Un-
formulated.

So that in the transmission of force between two
worlds the Formulate must first become Unformulate,
ere it can reformulate in new conditions. For it must be

< H 8 >

plain that a force formulated in one world, if translated
into another will be unformulated, according to the laws
of a plane different in nature. Even as water in its
fluid state will be subject to different laws to those
governing it when in the conditions of either ice or
steam.

And as before said, there being in the Minutum
Mundum diagram four chief elemental divisions of the
Sephira MALKUTH, each of these will have its cor-
relative formula of transmission unto the succeeding
Kether. Hence also in the Order Tarot teaching is there
the Dominion of the four Knaves or Princesses of the
Tarot pack around the North Pole. Why then is it that
it is the Four Amazons or Knaves, answering unto the
final Heh of YHVH, that are here placed, rather than
the Four Kings, Queens or Princes, or one of each
nature?

We are taught that these are the Vice Regents of the
Name in the Four Worlds, and that they are thus
attributed among the Sephiroth.

Yod Heh Vau Heh (final)

Chokmah Binah Tiphareth Malkuth

King Queen Prince Princess

Now as Kether of Assiah is to receive from Malkuth
of Yetsirah, it is necessary that in and about Kether
there should be a force which partaketh of the nature
of Malkuth, though more subtle and refined in nature.
And therefore is it that the final Heh, or Princess force,
have their dominion placed about Kether. They are so
placed that they may attract from the Malkuth of the
Higher and form the basis of action for the Aces. So
that a refined matter may attract its like, and the
spiritual forces may not lose themselves in the void, to
produce but a mistaken and whirling destruction for
want of a settled basis. And herein is the mutual
formula in all things, of a spirit and of a body, seeing
that each supplies unto each that wherein the other
is lacking, yet herein also must there be a certain con-

< 249 >

dition, otherwise the harmony will not be perfect. For
unless the body be refined in nature, it will hinder the
action of a spirit cognate unto it. And unless the spirit
be willing to ally itself unto the body, the latter will

Diagram showing the convoluted transmission of
the 4 forces from Malkuth to Kcther

Dotted lines show the natural lines at transmission
of the Forces, were both Sephiroth in the same
World, Lines of dashes show the mode in which
these lines are caught and convoluted by the Hour-
Glass symbol

be injured thereby and each will mutually react on
the other.

1 herefore, also, let the Adeptus Minor understand
that there may be fault of the spirit as well as of the

< 250 >

body, and that there is little difference between the
material and sensuous person, and the envious, mali-
cious and self-righteous person — save that from their
being more subtle and less evident, the sins of the latter
are more insidious than those of the former, though
both are alike evil. But it is as necessary to govern the
Spirit as to refine the body, and of what use is it to
weaken the body by abstinence, if at the same time
uncharitableness and spiritual pride are encouraged!
It is simply translating one sin into another.

And therefore are the final Heh forces so necessary
in Kether, as it is said in the Tenth Path of the Sepher
Yetsirah: “It is so called because it is exalted above
every head, and sitteth on the Throne of Binah.” Now,
in the Tree, the two Sephiroth, Chokmah and Binah,
are referred unto the Briatic World which is also called
the Throne or vehicle, that is of the Atzilutic World
unto which latter Kether is referred on the Tree. And
referring unto the dominions of the Four Princesses,
thou shalt find that in the sphere they include
Chokmah and Binah as well as Kether.

Now there will be, not one, but four formulae of the
application of the Four Forces of Malkuth, unto the
revolution of the Aces in Kether, and these acting not
singly but simultaneously and with a different degree
of force.

Were Malkuth or Kether in the same plane or world
the transmission of these forces from the one unto the
other would proceed more or less in direct lines. In this
case, seeing that Malkuth and Kether be in different
planes or worlds, the lines of transmission of these forces
are caught up and whirled about by the upper cone of
the hour glass symbol into the vortex where through
passeth the thread of the unformulaled, i.e. the Ain
Soph. Thence they are projected in a whirling convolu-
tion (yet according unto their nature) through the
lower cone of the hourglass symbol unto Kether.

Whence it resulteth that these formulae are of the
nature of the Dragon, that is to say, moving in con-

< 251 >

volutions, and hence they are called the Dragon or
Serpent Formulae.

Now imagining MALKUTH of Yetzirah to be in a
vertical position above Kether of Assiah, it will be
plain that the whole of the black part of Malkuth will
be towards Kether, but only a portion of the russet
and olive parts, and that the citrine parts will be en-
tirely removed and on the further side. Wherefore the
natural operation of these four forces towards Kether
will be: black, rather horizontal than vertical, and act-

\ '

Hour Gloss Syrntaol

Cor\e \

CoAe /
/

/ lower

/

fyy} >-■;>

* *; - .r:wi<p ** *^ -Je)T ■'

n *: o

DIRECT OR CREEPING FORMULA

ing fully. Citrine rather horizontal than vertical but
acting at the edge of the circumference of Kether, and
slightly rather than strongly. Russet and olive rather
vertical than horizontal, and acting moderately.

Now these four formulae will imply four simultaneous

< 252 >

movements in the revolution of the forces symbolised
by the four aces round the Northern Pole,

The first and most forcible in its immediate action
will be that answering unto the Earth of Malkuth of
Yetzirah, transmitting unto Kether of Assiah, and fol-
lowing the convolutions of the Constellation Draco. It
is called the Direct or Creeping Formula and for this
reason the Dragon may be wingless and footed as re-
gards its symbolic representation. This formula has
been thoroughly explained in the beginning of this
section on the revolution of the Aces. In the expressions
Earth of Malkuth, etc., it should be remembered that
these do not imply pure but mixed elemental natures,
seeing that Malkuth receiveth the ultimate effect of all
the forces in the Tree of Life, even as the colours which
be attributed thereto be not primaries, but tertiaries.
Therefore each element in Malkuth will be counter-
changed with others, even as the Kerubim in the
Kcrubim in the Vision of Ezekiel have each, not one
but four heads and counterchanged.

The second and least forcible in its immediate action
will be the Dragon formula answering unto the Air of
Malkuth of Yetsirah, transmitting unto Kether of
Assiah, and following the convolutions of four serpents
upon the four triplicities of the elements in the Zodiac
or more properly speaking, upon the stations in the
Dominions of the Princesses above them. (Now also
the Throne in each Dominion is marked in the Book T
as embracing more than a third of each dominion,
because of the enduring effect of its force.) This formula
is also called the looped or Flying Formula, and hence
the serpents may be represented footless, but winged.
Its action is more round the circumference at its edge,
than that of the other formulae. This formula of opera-
tions will be readily understood on reference to the
diagram thereof, but more especially from the four
diagrams showing the change of order and course of
the aces. In this formula the heads of the four serpents
will be above the four cardinal signs.

< 253 >

The Third Dragon Formula, moderately forcible in
its immediate action, is that answering unto the Fire of
Malkut hof Yetzirah, transmitting unto Kether of
Assiah, and following the law of the attraction and
repulsion of the elements of the triplicities of the
Zodiac. This is also called the Leaping or Darting
Formula, and its serpents may be represented both
footed and winged — footed to represent the attraction
of the elements, winged to represent the repulsion by
the contrary elements. This formula is more vertical
in action, while the preceding two are more horizontal

Stf...

:x:

i *

>r v jfe*
■

J r~l **..

M'-v - **

r •

/ <#\\

/Ace. \V

Cup*.*’ h

v*

• p *
‘•.if*. f

.. .H

f _ J

\ "•••/.
ipvi# / ,•

•*9 \ , 4 --'

*, * * •

— ■#*. •***

LOOPED OR FLYING FORMULA

as before shown. This formula will be readily under-
stood from the four diagrams thereof and also from
those showing the change of order in the course of the
Aces. As before the heads of the serpents rest upon the
Stations above the Cardinal Signs.

The explanation of the course of one of the four
serpents will be sufficient to explain the whole. Let us

< 2 54 >

take that of Fire:

Fire is strongly attracted by the Station above
Fire,

Fire is strongly repelled by the Station above
Water,

Fire is slightly attracted by the Station above Air,
Fire is slightly repelled by the Station above Earth.

(The attraction and repulsion of the Serpent of the
Earth Triplicity only* is shown in this diagram to
avoid confusion.)

The Head rests on the Station above Aries.

The Serpent is repelled into the lower Cone by
Pisces,

The Serpent is slightly attracted by Aquarius,

The Serpent is slightly attracted by Capricorn,

< 255 >

The Serpent is strongly attracted by Sagittarius,
The Serpent is strongly repelled by Scorpio,

The Serpent is slightly attracted by Libra,

The Serpent is slightly attracted by Virgo,

The Serpent is strongly attracted by Leo,

The Serpent is strongly repelled by Cancer,

The Serpent is slightly attracted by Gemini and
Taurus.

The tail is strongly attracted by Aries, where it is
united with the head again. (The course of the Four
Serpents is shown in four different diagrams to avoid
confusion.)

REVOLVING OR FLOWING FORMULA

The fourth Dragon Formula and moderately forcible,
is that answering unto the Water of MALKUTH of
Yetsirah, transmitting into the Kether of Assiah, and
following the Law of the Zodiacal succession of the
Signs in gradual Order. This is also called the Revolving
or Flowing Formula, and its serpent may be repre-
sented neither winged nor footed, but with fins to

< 256 >

symbolise its flowing movement. This formula will be
more vertical in action, and can be readily understood
from the diagram thereof, and from those showing the
change of order in the course of the Aces.

This formula may be best symbolically represented
by the four Aces revolving as in a smaller wheel upon
a great circle whose body is composed of the powers of
the twelve Signs, so that this latter in its turn revolves
upon the stations above the Zodiac. The effect of the
revolution of the Wheel of the Aces will be to excite
by the Ace of Wands the Fiery Signs, by the Ace of
Cups the Watery Signs, by the Ace of Swords the Airy
Signs, and by the Ace of Pentaclcs the Earthy Signs.
Yet through the forces of the revolution of the Serpent
as well, the forces of the Aces will be in their turn
modified by the zodiacal natures in the body of the
Serpent.

And as before said the action of these formulae will
be simultaneous though differing in degree, and of them
all that first explained which followeth the convolu-
tions of the Constellation Draco is the strongest in
operation. And it is to be noted that in two of these
formulae, the heads of the Serpents are with the Order
of the Signs, and in the other two against the natural
order of succession of them in the Zodiac.

Also the action of the Spirit of Malkuth of Yetsirah
transmitting unto Kether of Assiah will equal that of
continued vibratory rays, acting from the centre to the
circumference, and thus bringing into action the force
from the “Thread of the Unformulate” MEZLA.

Recall that which is written in the Chapter of the
Chariot — (Ezekiel, I. 45.)

“And I beheld, and lo! a tempestuous whirlwind came
out from the North, a mighty cloud, and a fire violently
whirling upon itself, and a splendour revolving upon
itself, and from the midmost as an eye of brightness
from the midst of the fire. And from the midmost the
forms of the Four Chaioth.”

< 257 >

BOOK NINE
THE

A NG E L I C
TABLETS

INTRODUCTION

TO THE

ENOCH IAN SYSTEM
By Fratke Ad Majorem Adonai Gloriam

To the First Order of the Golden Dawn little was
said of the Angelic Tablets or Watch Towers. They
were mentioned in the Grade Rituals but their subject
matter did not enter into the Knowledge Lectures
directly. But the detailed study of the Tablets and the
method of using them with the Enochian invocations
for skrying in the Spirit-Vision formed a definite part
of the course of work prescribed for the Adeptus Minor
of the R.R. et A.C., though I have never met anybody
who had done it with any degree of thoroughness.

There was a considerable mass of detailed and highly
complex instruction on this subject, contained in a
number of documents. There are in my possession
manuscripts totalling at least 70,000 words, besides
some large charts, diagrams and coloured boards.
Therefore it has been found necessary to provide a
paper which attempts to cover the whole ground in
logical sequence giving quotations where necessary
from the original documents of G.H. Frater D.D.C.F.
This probably will be of more general use than repro-
ducing the whole rather disconnected mass of Enochian
literature, which in many cases is simply a development
of the fundamentals, and thus can be worked up by
each individual reader who studies this book.

< 260 >

At the outset, let it be said that a good deal of
systematic study will be required to appreciate the
value and subtle significance of this system. It is one
of the most amazing magical schemes that I have ever
encountered, since it provides a thorough-going and
comprehensive synthesis of the entire magical system
of the Golden Dawn. Every important item of knowl-
edge and practice found itself incorporated within the
scope of these Angelic Tablets] Every worth-while tech-
nical form of Magical procedure and all branches of
ritualistic work find themselves represented in a single
noble system.

Therefore, because it is a synthetic amalgamation of
all the Order Work, the student will find it necessary
and imperative to have made himself thoroughly
familiar with all the other items of knowledge taught
by the Golden Dawn. He must know his Tarot and
Gcomantic attributions so well that the names, symbols
and ideas are all at his finger tips — this, naturally, in
addition to the basic knowledge items of the Hebrew
Alphabet, Tree of Life, and the Qabalah generally. The
formulae of practical Magic derived from the Z docu-
ments, dealing with the symbolism of the Candidate,
the Temple, and the Ceremony of the Neophyte Grade,
will require to be not only memorised and known, but
understood. The student will need to be perfectly ac-
quainted with the Pentagram and Hexagram Rituals,
the formulae of the Consecration Ceremonies, the gen-
eral art of invocation, and formulating Telesmatic
images, and drawing Sigils. The Tablets are excellent
instances of Talismans and Flashing Tablets.

D. D. C. F. says in his Notanda to the Book of the
Concourse of the Forces, that “the tablets of Enoch
require in truth many years of study, and will repay
such an expenditure of time and energy. The knowledge
embodied in this manuscript is very superficial and
elementary, and entirely fails to do justice to the
Enochian scheme. You must take it as only a feeble
attempt to provide what is seen at first glance, by the

< 261 >

intellect, and as having no relation to the world of
Spiritual truth which the Tablets enshrine and which
a high Adept can make them give out.”

Very little is known about the origin of these Tablets
and the invocations that accompany their use. Prac-
tically nothing was said in the Order which explained
this matter, though in the Adeptus Minor Ritual it is
said that Christian Rosenkreutz and his immediate
colleagues, whose supposed date is circa 1400 A.D.,
transcribed some “of the magical language, which is
that of the Elemental Tablets.” So far as we are able
to make out, however, the System originated by means
of the ceremonial skrying of Dr. John Dee and Sir
Edward Kelly towards the close of the 16th century.
The original diaries of Dr. John Dee, recording the
development of the system, may be found in Sloane
Manuscripts 3189-3191 in the British Museum. But
this stands out very clearly, that in these diaries is a
rudimentary scheme which bears only the most distant
relation to the extraordinarily developed system in use
by the Order. Whoever was responsible for the Order
scheme of the Angelic Tablets — whether it was Mathers
and Westcott or the German Rosicrucian Adepts from
whom the former are supposed to have obtained their
knowledge— was possessed of an ingenuity and an
understanding of Magic such as never was in the pos-
session either of Dee or Kelly.

Some of the Order clairvoyants have claimed that
Dee and Kelly in some way obtained access to the
construction of the Enochian system whilst they were
in Central Europe. It is claimed that numerous Rosi-
crucian centres existed in Germany, Austria, and
Bohemia, and both Dee and Kelly were received there-
in. Whilst this may be a plausible theory, there is not
the least vestige of objective evidence for this assump-
tion. Still others have believed that it represents a
revival of certain species of Atlantean Magic, though
those who press this theory do not explain the Dee

< 262 >

diaries, nor his account of the method he and Edward
Kelly employed to acquire the roots of this system.

Roughly, the facts which are concerned with the
origins of the system are these. Over one hundred large
squares filled with letters were obtained by Dee and
Kelly in a manner which we cannot quite determine.
When working, Dee, for example, would have before
him on a writing table one or more of these Tables,
as a rule 49" x 49", some full while others were lettered
only on alternate squares. Then Sir Edward Kelly
would sit down at what they called the Holy Table on
which were various magical pentacles, and which also
rested on wax seals. On this Table was a large Crystal
or Shewstone, in which, after a while, he reported to
see an Angel who would point with a wand to letters on
certain charts in succession. Kelly would thereupon
report to Dee that the Angel pointed, for example, to
column 4, rank 29, of one of the many charts, and so
011, apparently not mentioning the letter, which Dee
would then find on the table before him, and write it
down. When the Angel had finished his instruction, the
message — when it concerned certain of the major in-
vocations or Calls — was rewritten backwards. It had
been dictated the wrong way round by the Angel since
it was considered too dangerous to communicate in a
straightforward manner, each word being so powerful
a conjuration that its direct pronunciation or dictation
would have evoked powers and forces not desired at
that moment.

Regardless of their origin, these Tablets and the
whole Enochian system do represent realities of the
inner planes. Their value is undoubted, as only a little
study and application prove. Whilst it may seem, at
first sight, that their governance is solely in the world
of the elementals, that is the Astrat plane, there is much
to indicate that they extend to planes which are
spiritual and divine in nature. In any event the magical
conception of the Elements is rather different from that
which obtains in most so-called occult philosophies.

< 263 >

Perhaps a word or two of caution might be added.
Undoubtedly prudence is required in this matter. It Is
a very powerful system, and if used carelessly and in-
discriminately will bring about disaster and spiritual
disintegration. The warnings given in connection with
the Invocations are not to be regarded as conventions
or as platitudinous moralisings. They represent a
knowledge of true facts, and the student will do well
to take cognisance thereof. Let him study the theory
first of all, so that he has a thorough knowledge of the
construction of the squares and pyramids. This must
be so ingrained within his mind, that a glance at the
'l'ab lets will automatically start an associative current
which will bring up without delay the attributions of
any given letter or square which strikes the eye. Only
when this has been accomplished, dare he venture to
the actual use of the Pyramids with the God-forms, or
to the employment of the Invocations in ceremonial.

At this juncture, also, let me record one or two facts
about the Angelic language in which the invocations
are couched. The Outer Order rituals state, when the
Tablets are pointed out in the Temple to the Candidate,
that they are written “in what our tradition calls the
Angelic Secret Language.” The Tablets in use in the
Temples, as well as those reproduced herein, are let-
tered in English. These, however, are a translation or,
more accurately, a transliteration of characters belong-
ing to the Enochian Alphabet. These letters will be
found reproduced on a later page. It is said that these
Letters are not simple in character, but partake of the
nature of Sigils. In the section on Talismans, it will
have been noticed that certain Geomantic emblems
and Astrological symbols are referred to these letters.

This Angelic Secret language, whatever its origin, is
a true language. It has, quite clearly, a syntax and
grammar of its own, and the invocations in that lan-
guage are not mere strings of words, but sentences
which can be translated, not simply transliterated into
English. For instance, the Invocation of the three

< 264 >

Archangels ruling over the Spirit Tablet, employed in
the opening of the Portal Grade reads: “01 Sonuf
Vaorsagi Goho Iada Balata. Lexarph, Comanan,
Tabitom. Zodakara, eka; zodakare od zodamran. Odo
kikte qaa, piape piaomoel od vaoan.” This, translated,
means “I will reign over you, saith the God of Justice.
Lexarph, Comanan, Tabitom, move, therefore. Show
yourselves forth and appear. Declare unto us the mys-
teries of your creation, the balance of righteousness
and truth.”

In a First Order side-lecture issued to newly-initiated
Zela tores by G. H. Fratre Sub Spe, there is this note
on the Enochian system and language which might be
worth reproducing:

“One more point is shown you in this first part of the
i = io Grade, and that is the Great Terrestrial Watch-
Tower or Tablet of the North. At present it will prob-
ably be to all of you who are here present, with the
exception of those who have passed into the Second
Order, an absolute sea of mystery. It appears a curious
arrangement of squares and letters in different colours,
and perhaps you may wonder to see English and not
Hebrew letters upon it, seeing that it is one of the most
ancient symbols in the world. I may tell you, without
betraying any knowledge which is beyond you, that
these letters are transliterated for convenience. I do
not think there is any one present, except myself, who
could read the original language in which they are
written. But I may tell you that it is a great curiosity
merely from the linguistic point of view, because that
language and those characters in which it is written,
are a perfect language which can be translated, and yet
there is no record, so far as I am aware that that lan-
guage was ever spoken, or those characters were ever
used by mortal man. Now that Muller and other great
philologists have said that it is impossible that any
human being should invent a language, here is a lan-
guage which has existed for as far back as we are able
to trace. We find traces of it on rock-cut pillars and on

< 265 >

temples, apparently as old as the world. We find traces
of it in the sacred and secret mysteries of some of the
oldest religions in the world, but we find no trace of it
ever having been used as a living language, and we
hold the tradition that it is the Angelic secret language.
Only one instance of this I may perhaps be allowed to
give. The high priest of Jupiter in the earliest days of
Rome was called Flamen Dialis, and you will find that
the most learned are utterly ignorant as to whence
came the word Dialis. They will tell you that it is
ancient Etruscan, but beyond that they can tell you
nothing. It is not the genitive of any known nomina-
tive. On that Tablet (Earth) you will see that the
second of the Three Holy Secret Names of God is Dial * ’
Although no philologist, and without the least scien-
tific knowledge of comparative languages, yet I have
found the study of this Angelical of Enochian language
an absorbing interest. Going through the invocations
with the intention of compiling a dictionary of the
extant words has convinced me personally that we have
here fragmentary pieces of a very ancient tongue — a
language which is far older even than the Sanskrit. It
must have been a living tongue at one time, though
many thousands of years ago. and it may therefore be
claimed for Enochian that the fragments we do have
are in the oldest language of which we have any knowl-
edge. In short, though as pure speculation, it is believed
that the language in which these invocations are written
are remnants of the tongue of the age-old Atlanteans.
True, there are no means for the time being of proving
this speculation, or of bringing forward the least con-
vincing item of corroboration other than that it is an
instinctive or intuitive conviction. In the quotation
rendered above, Fratre Sub Spe does give one example
of an Enochian word appearing in antiquity, and this to
some may prove suggestive. If only we knew it. there
probably are hordes of words similar to the case quoted,
and these may come to light when expert attention is
given to the subject.

266 >

Since writing the above, another instance of an
Enochian word has come to my attention. Reading
Charles Johnson’s translation of, and Theosophical
commentary upon, the great Upanishads of India, I
find reference to a certain character of legend, Uma
Haimavati. The Kcna Upanishad speaks of her as the
daughter of the Snowy Mountain, and she is, interprets
Mr. Johnson, a symbol of the hidden Wisdom personi-
fied as the child of the Himalaya who reveals the
Eternal. And Charles Johnson then proceeds, “Curi-
ously, while the inner significance of the name of this
woman greatly radiant is lost in Sanskrit, it must have
been clear in the older tongue which lies behind
Sanskrit; for it remains in the group of younger Aryan
tongues called Slavonic. Here, the root Urn is the com-
mon word for intelligence.”

The italics marked in Johnson’s commentary are
mine. This point must strongly be indicated, for the
significance of that word Um is retained, not alone in
the Slavonic as shown by Mr. Johnson, but also in the
Enochian or Angelical language. For example, in the
Second Enochian Key, used to invoke the Angels of
the Spirit Tablet, and in the Sixteenth Key we find the
word “OM”' translated by “Understand.” (Let me re-
mark here too, that the translation of the words in the
Enochian invocations came from the same occult or
angelic source as the invocations themselves, and were
not made by either Dee or Kelly.) Again, in the
Fifteenth Key, we find the English version of the Call
“0 thou . . . who knowest” as equivalent to “Ils . . . ds
omax .” While in the Call of the Thirty Aethers, “Oma”
is rendered as “understanding.” Thus there is every
indication to believe that if there was a language
“which lies behind Sanskrit” as supposed by Mr.
Charles Johnson and of course by many others, which
according to the philosophy of the Ancient Wisdom is
that of Atlantis, then the Enochian or Angelical lan-
guage bears several strong points of resemblance to it.

Yet, the puzzle is this. Prior to the previously de-
< 267 >

scribed ceremonial skrying of Dr. Dee and Sir Edward
Kelly towards the close of the 16th century there is
absolutely no trace of any part of the Enochian magical
system or Angelical language in Europe. There are in-
numerable ancient and mediaeval records of so-called
‘‘barbarous names of evocation/’ many of them being
assembled apparently in sentences and runes, etc. But
none of these latter have the coherence which the
Enochian language does have, nor do they betray traces
of grammar and syntax which arc clearly indicated in
the Angelical Keys. In some incomprehensible manner,
this pair of psychics must have stumbled on a thread
which unfolded, perhaps from their own subconscious
memory of former lives, parts of this strange tongue
of a by-gone age. Stumbled, I use advisedly, for a close
perusal of their diaries both published and unpublished
reveals nothing to indicate that Dee or Kelly had any-
thing but the remotest idea of what it was that they
were recording so carefully. The way they have re-
corded the invocations, as shown in Sloane mss 3191
in the British Museum, indicates they had never
studied its intricacies or grammar, and thus many
words became jumbled and joined together. Only a
little study of the Calls is necessary to reveal their
mistakes, and to restore what is clearly the original
arrangement of words. For instance, the word “L” or
“EL” meaning “The first” or “One” is invariably joined
on to the succeeding word in the Dee version; there is
no necessity for this.

It is clear that the Angelical language was not in the
possession of a possessive case, and thus we find several
instances of the English translation, where the posses-
sive case is used, not tallying exactly with the Enoch-
ian. We find “Lonshi Tox” translated by “His Power”
when strictly it ought to be, if the words are literally
to be translated “The power of him.” And “Elzap Tilb”
is rendered “Her course” instead of “The course of her.”
I mention this simply to show that the language is a
real one, and not a mere jumble of unmeaning words to

< 268 >

which an arbitrary translation was given. With the
publication of the invocations here, I hope that serious
experienced philologists will devote some attention to
this matter so that we can thrash out once and for all,
on the objective plane, the true nature of the language
and the vertical source of its origins.

It is said in the © — GO Ritual that some of the only
Fratres of the Order compiled a dictionary of this lan-
guage. At any rate, such is not in existence now, though
the writer, using the Angelical Calls, has compiled a
dictionary of the extant Enochian words. Unfortunate-
Jy, it is not possible to include this dictionary with the
present account of Order Teaching.

Incidentally, for practical purposes, the language is
pronounced by taking each letter separately, whenever
a lack of vowels renders it necessary. But, with a little
practice, the pronunciation will come instinctively
when the student wants it. “Z” is always pronounced
“Zod” with a long “o.”

My last word is an insistence upon the necessity for
a thorough grasp of the preliminary part. It should be
read again and again, so that the student actually
absorbs the material, rather than learns it by a feat of
memory or conscious intellection. It may take some
months this way, but once it has made it a part of his
mode of thinking, so that it has been assimilated into
the very structure of his brain, the real significance and
meaning of the system will begin to dawn on him.

I. Regardie

< 269 >

THE FIRST WATCH-TOWER
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< 270 >

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< 271 >

THE THIRD WATCH TOWER
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< 272 >

THE FOURTH WATCH TOWER
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< 273 >

THE BOOK OF THE CONCOURSE
OF THE FORCES

PART ONE

The Enochian Tablets are four in number, each re-
ferred to one of the elements of Earth, Air, Fire and
Water. In addition to these four there is another smaller
Tablet, which is called The Tablet of Union, referred to
the element of Ether or Spirit. Its function, as its name
implies, is to unite and bind together the four elemental
Tablets. For purposes of study the four Elemental
Tablets or Watch-Towers are arranged as are the ele-
ments in the Pentagram, although the order is rather
different:

i.

Water Tablet

4 -

Fire Tablet

Air Tablet
3 *

Earth Tablet

To each Tablet are referred innumerable attributions,
which will be dealt with in the course of this paper, the
principal elementary ones being those of colour. Certain
squares on each Tablet were painted in the colour of
the Element, according to the King Scale, whilst others
were left wholly or partly white. Thus in each Tablet
there are four principal types of square. There are those

of:

1. The Great Cross of 36 squares, lettered in black
on white, stretching through the entire Tablet.

2. The Sephirotic Calvary Crosses, lettered also in
black on white, in the four corners on the
Tablets.

3. The Kerubic Squares, which are always in the
elemental colour of the Tablet, and are the four
squares immediately above each Sephirotic
Cross.

< 274 >

4. The Servient Squares, always in the colour of
the Tablet, and consist of the 16 squares of each
lesser angle beneath each Sephirotic Cross.

The Kerubic and Servient squares on each Tablet are
coloured in the elemental colour, with the letters drawn
thereon in the complementary colour, thus:

AIR TABLET painted in Yellow. Lettering on Air
quarter Mauve.

WATER TABLET painted in Blue. Lettering on
Water quarter Orange.

EARTH 'TABLET painted in Black. Lettering on
Earth quarter Green.

FIRE TABLET painted in Fire. Lettering on Fire
quarter Green.

The lettering on the other three Angles follows the
element. Thus, to consider the Fire Tablet as an ex-
ample, the colouring of each Angle of the Tablet will be:

i.

Lesser Angle
of AIR

Yellow Letters
on Red
3 -

Lesser Angle
of EARTH

Black Letters
on Red

2 .

Lesser Angle
of WATER
Blue Letters
on Red
4 *

Lesser Angle
^ of FIRE
Green Letters
on Red

The TABLET OF UNION, which is attributed to
Spirit, the fifth point of the Pentagram, is a small
Tablet of twenty squares, five letters wide, four deep.
Its letters are painted on a white ground:

EXARP, attributed to Air, is painted in yellow
letters, ist line.

HCOMA, attributed to Water, is painted in blue
letters. 2nd line.

NANTA, attributed to Earth, is painted in black
letters. 3rd line.

< 2 75 >

BITOM, attributed to Fire, is painted in red
letters. 4th line.

Each of these twenty squares is attributed in part to
Spirit, and its letters are used in combination with
those on the Elemental Tablets in the formation of
certain Names.

The most important item on each Angelic Tablet is
the Great Cross whose shaft descends from top to
bottom and whose bar crosses the Tablet in the centre.
This Cross comprises 36 squares, and has a double
vertical line which is called Linea Dei Pairis Filiique,
the Line of God the Father and the Son, and Linea
Spiritus Sancti, the Line of the Holy Spirit, crossing
this horizontally, and containing one rank of letters.
The Linea Spiritus Sancti is always the seventh line or
rank of letters from the top, while the two vertical
columns of the Linea Dei Patris Filiique are always the
sixth and seventh columns counting from either right
or left.

From this Great Cross, various Angelic and Divine
Names are produced, which are of supreme importance.
First of all there are the “Three Great Secret Holy
Names of God” which are found in the Linea Spiritus
Sancti. This line comprises twelve letters, w'hich are
divided into names of three, four, and five letters read-
ing from left to right. Thus in the Air Tablet, you will
find ORO IBAH AOZPI; in the Water Tablet: MPH
ARSL GAIOL; in the Earth Tablet: MOR DIAL
HCTGA, and in the Fire Tablet: OIP TEAA PDOCE.

These Three Secret Holy Names of God are the
major names of the Tablets. These Names are con-
ceived to be borne as ensigns upon the Banners of the
Great King of each quarter. The Name of the Great
King is always a name of eight letters and comprises
a spiral or whirl in the centre of the Great Cross. Thus
in the Air Tablet, the Great King is BATAIVAH. It
is produced:

< 276 >

And so for the other three Angelic Tablets. The King
is a very powerful force, and since it initiates the whirl
it is to be invoked with due care.

The next series of important names obtained from
the Great Cross are the Six Seniors. Their names begin
from the sixth and seventh squares of the Linea Spiritus
Sancti, including these squares, and read outwards
along the three lines of the Cross to the edge of the
Tablet. Each is a name of seven letters. In the case of
the Air Tablet, the Six Seniors are:

HABIORO

F

At

AAOXAIF

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D

HTMORDA

A

R

X

0

AHAOZPI

O

M

AVTOTAR

A

T

O R O f 3

A

H

A 0 z,

HIPOTGA

V

T

O

T

A

rJ

1

P

O

T

G

A

(Note the overlapping of letters in the central squares) .
The Eight-lettered Name of the King, and the six

< 277 >

Names of seven letters each of the Seniors,- are invoked
by means of the Hexagram. They are attributed to the
Sun and Planets, and are on a different and higher
plane than are the elemental names. The attribution to
the points of the Hexagram is:

The King is attributed to the Sun, and the six Solar
Hexagrams invoke him. The Senior formed on the left
hand of the Linea Spiritus Sanc'ti is attributed to Mars;
that on the right hand to Venus. The Name of the
Senior formed by the letters in the upper half of the
Linea Dei Patris (which is the left descending column
of the Cross, as the right column is the Linea Dei
Filiique) is attributed to Jupiter, and the lower half
to Mercury. The Senior formed by the letters on the
upper half of the Linea Dei Filiique is referred to Luna,
whilst the Name formed by the letters in the lower
half Is referred to Saturn.

These rules apply to each of the Four Tablets and
are constant and invariable throughout. These three
sets of Names — the Holy Names of God, the Name of
the King, and the Names of the Six Seniors, are all
taken from the Great Central Cross. Their Names are
always painted in black letters on a white ground.

We must now refer to the lesser Angles of each
Tablet. The order given to the arrangement of the
Four Tablets also applies to the structure of each indi-
vidual Tablet, for each is shown together with its
appropriate sub-elements. The Great Cross is the
mechanism which divides the Tablet and separates
(and binds together) the four sub-elements or Lesser
Angles, as they are called, from the other.

In the centre of each Lesser Angle will be seen a
Cross of Ten squares. This is called the Sephirotic
Calvary Cross. From the letters arranged on this Cross
are taken two divine names which call forth and control
the angels and spirits of the Lesser Angle, and their
names are used in a preliminary invocation when work-
ing magically with a square of a lesser angle. From the
vertical line of the Sephirotic Cross, reading from above

< 278 >

downwards, comes a Deity Name of six letters. Thus, in
the Air Lesser Angle of the Air Tablet, we find, in the
white descending line of the Cross, the name IDOIGO.
It is with this name that the Angels and Spirits of the
Lesser Angle are to be called. From the cross-bar, read-
ing from left to right, comes the deity name of five
letters, ARDZA, which is used to command those
Angels called by the first name. Thus in every Sephi-
rotic Cross in every Lesser Angle, we obtain two divine
names. One on the descending shaft, always of six
letters, and one on the cross-bar, reading from left to
right, of five letters. These names must be read in these
prescribed directions, for if they are reversed, thev call
forth evil forces. Like the Names from the Great Cross,
these Names on the Sephirotic Cross are painted in
black letters on white. Rut unlike the former, these
latter are employed with the Pentagram.

We now come to the coloured squares grouped above
and below the Sephirotic Cross in each of the Lesser
Angles. The most important of these are the four above
the cross-bar of the Sephirotic Cross — called the Keru-
bic Squares. From these four squares are derived four
names of four letters each. Thus, for the top rank of
the Airy Angle of the Air Tablet, we have:

R Z (I) L A

Note that the white square in the centre, belongs to
the Sephirotic Cross and is not included in the names
derived from the Kerubic Squares. From these four
letters we obtain four names, thus: RZLA. ZLAR.
LARZ. ARZL.

These Four Names, the Names of the Four Kerubic
Angels of the Lesser Angle, rule the servient squares
below the Sephirotic Cross, and of the four, the first
is the most powerful as the others are derived there-
from. By prefixing to these four names a letter from the
appropriate line of the Tablet of Union, we obtain even
more powerful names, archangelic in character. Thus
for the Kerubic Rank of the Air Lesser Angle of the

< 279 >

Air Tablet, which we are using as our example, the
letter “E” of the word “EXARP” on the Tablet of
Union is prefixed. This produces ERZLA. EZLAR.
ELARZ. EARZL,

The rule is that th efirst letter of the appropriate
line of the Tablet of Union is prefixed only to the
Names formed from the Kerubic Squares. In the Airy
Angle of the Water Tablet, the principle Kerubic Name
is TAAD. The name formed by the addiiton of the
appropriate letter from the Tablet of Union is
HTAAD: and so on. As an example of this method
applied to the remaining servient squares of the Air
Angle of the Air Tablet, we find:

X is added to the 16 servient squares of the angle
of AIR.

A is added to the 16 servient squares of the angle
of WATER.

R is added to the 1 6 servient squares of the angle
of EARTH.

P is added to the 16 servient squares of the angle
of FIRE.

Hence EXARP will be used entirely on the Air
Tablet, and is never used on the other three Tablets.
The First letter applies to the Kerubic Squares of each
of the four Lesser Angles, whilst the remaining four
letters apply to the sixteen servient squares of those
Angles as shown above. The other names of the Tablet
of Union are attribuetd similarly to Water, Earth, and
Fire. As an example, I give below Names formed from
the Lesser Angle of Fire in the Water Tablet:

N

L

1

R

X

A

T

A

P

A

X

P

A

c

N

V

A

A

S

A

D

A

3

p

I

R.

N

D

1

HNLRX

HLRXN

HRXNL

HXNLR.

AXPCN

APCNX

ACNXP

ANXPC.

AVASA

AASAV

ASAVA

AAVAS.

ADAPI

AAPID

A PI DA

AIDAP.

ARNIL

ANILR

AILRN

ALRNI.

< 280 >

The ritual for the consecration of the Four Element-
al Weapons gives excellent examples of the spirit or
archangelic names formed from the Kerubic Squares
by the addition of letters from the Tablet of Union.

The attribution of the Name Yod He Vau He.

This Name is the key to the whole of the Enochian
attributions of the squares to the Elements: The letters
are thus referred:

' YOD FIRE WANDS
n HE WATER CUPS
l VAU AIR SWORDS
n (final) HE EARTH PENTACLES

The letters of the great name attributed to the Four
Tablets in order together :

ft

Earth lab let

fire 1

ab

et

< 281 >

The letters of the great name attributed to each
corner of the separate Tablets :

Air Lesser Anqta Water lesser Anqle

«

Pi

Earth Lesser Ancj la Eire Lesser Angle.

Not only are the Letters of Tetragrammaton attrib-
uted to the Tablets themselves, and to the Lesser
Angles of the Tablets, but they are so arranged that
even the Squares of the Tablets come under the juris-
diction and governance of the letters. So far as concerns
the Great Cross, the method for attributing to it the
letters of the Name is to divide each vertical and
horizontal line into groups of three adjoining squares.
Against the top left hand corner of the Great Cross,
and on the left of its horizontal shaft, put the letter
of the Name for the Element of the Tablet, thus VAU
for the Air Tablet, Yod for the Fire Tablet, etc.

< 282 >

1

V

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ft !

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s

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Eacn square of the above diagram represents three
squares on the Tablets. This attribution is perfectly
simple if it be remembered that the letter consonant
to the Tablet always comes to the top and left.

The arrows show the direction in which the Name
is to be read.

The Sephirotic Crosses in the Lesser Angles have,
as the student will already have noted, ten Squares,
each of which is referred to one of the Sephiroth of the
Tree of Life. The Sephirotic Cross therefore represents
the Sephiroth modified by the letter of the lesser angle.
Thus Kether in the Airy Lesser Angle is the Kether of
Vau. In the Watery Lesser Angle, it is the Kether of
Heh, and so on. The letters, in this case, as elsewhere
explained, refer to the four Worlds.

Referring to the other squares of the lesser angles,
in the Kerubic Rank the outside square is always
attributed to the letter corresponding to the Element
of the Lesser Angle. In the Tablets of Air and Water,
the Name reads right to left in the two upper quarters;
in the two lower quarters it reads from left to right.
In the Tablets of Earth and Fire, left to right in the

< 283 >

upper, but in the two lower quarters form right to left.
Thus in the Four Tablets, the Name reads:

Though the last two groups of the name are the same,
this does not indicate that the squares are identical.
Their elemental composition differs enormously in each
lesser angle, as a little later will be seen.

The Servient Squares beneath the Calvary Cross may
be considered as of four vertical columns of four squares
each, or, looking at it from a different angle, of four
horizontal ranks also of four squares each. In attribut-
ing the letters of Tetragrammaton to these Servient
Squares, the rule is that they follow the attributions
of the Kerubic Squares. The columns (that is reading
from above downwards) follow the order of the Kerubic
Squares above, and this order is invariably followed
downwards for the ranks, reading from right to left.
Thus in the Air Lesser Angle of the Air Tablet, the
Kerubic Rank has attribution to the Name:

VAU HEH YOD HEH (Final)
Therefore applying the above rule, the Servient squares
beneath the Sephirotic Cross follow:

VAU HEH YOD HEH (Final)
(Final) IIEH * * #

YOD * * # *

HEH * * * *

VAU * * *

From this example, it will be clearly indicated that
each square has a double attribution to the letters of
Tetragrammaton, none being the same since a column
and a rank differ. Thus, Column VAU rank Yod does

< 284 >

not coincide in nature with Column YOD rank VAU.

We must now approach the reason for this complex
series of references of the letters of the Tetragramma-
ton to the squares. According to these attributions, so
are certain Astrological, Tarot, Geomantic and Hebrew
symbols referred to the Squares.

It will be remembered that in attributing the letters
of the Name to the Great Cross, we subdivided the
latter into groups or blocks of three squares each.
Every block was attributed to some one letter of Tetra-
grammaton. Now the Signs of the Zodiac are to be
attributed to the Great Cross, and each of those twelve
Signs is to be referred to three squares constituting one
group or block. The order of their attribution is gov-
erned by the letters of the Great Name already referred
to the arms of the Great Cross. For instance, Fiery
Signs (Aries, Leo, and Saggitarius) are attributed to
YOD. Watery Signs (Cancer, Scorpio, and Pisces) are
attributed to HEH. Airy Signs (Gemini, Libra,
Aquarius) are attributed to VAU. Earthy Signs
(Taurus, Virgo, and Capricorn) are attributed to HEH
final.

Thus each group of three squares, constituting a
single unit, is attributed to one sign of the Zodiac,
depending upon the letter of the Name referred to that
group. Each Zodiacal Sign, being divisible into three
Decanates, or divisions of ten degrees, it follows that
each of three Decanates of the Sign may be referred to
one of the squares in any group of three squares. The
Sign refers to the group, the Decan refers to one square
of that group.

The rule governing the attributions of the Twelve
Signs to the Great Cross is: the Four Kerubic or Fixed
Signs (Taurus, Leo, Scorpio, and Aquarius) are re-
ferred to the squares of the Linea Spiritus Sancti. The
Four Cardinal Signs (Aries, Cancer, Libra, Capricorn)
are referred to the left side of the Linea Dei Patris
Filiique, and the Four Mutable Signs (Gemini, Virgo,

< 285 >

Sagittarius and Pisces) to the right side of the Linea
Dei Patris Filiique.

The decanate system as employed by the Order will
be found in the part of this book dealing with the
significance of the Tarot Cards. They begin with the
attribution of the first decanate of Aries to the planet
Mars, and ending with the last decanate of Pisces also
ruled by Mars. The order of planets for the decanates
follows the order of Sephiroth on the Tree of Life:
Saturn, Jupiter, Mars, Sol, Venus, Mercury, and Luna.

There are 36 small cards of the Tarot, as explained
in the appropriate documents, attributed to the
decanates of the Twelve Signs. Therefore to each of the
decanate squares on the Great Cross will be attributed
one of the small cards of the Tarot. 2, 3, and 4, of each
of the four Suits of Tarot are referred to Cardinal
Signs. 5, 6, 7 to the Kerubic or Fixed Signs; and 8, 9,
and 10 to the Mutable Signs. Thus in the Air Tablet,
the Great Cross shows the Tarot and decanate attribu-
tions thus:

< 286 >

Linao Dei

Unaa

Spirits*

T)arvc t u &

The attribution of the Sephiroth to the ten squares
of the Sephirotic Cross is shown on the Admission
Badge to the 27th Path of Peh, and reproduced in one
of the Knowledge Lectures. The planetary attributions
to the Sephirotic Cross as used in the Enochian system
are rather different from those used on the Tree of Life.
But the system that is here employed is constant, and
applies to each of the sixteen Sephirotic Crosses on
the four Tablets.

In this mode of attributing the planets to the
Sephiroth on the Calvary Cross of the Lesser Angles,
Saturn is excluded, and Jupiter and the Tarot Trump,
the Wheel of Fortune is attributed to Kether. The title
of this card is “The Lord of the Forces of Life,” and
Kether is the origin and source of Life.

To Chokmah is attributed Mercury, the Tarot Key,
The Magician, “The Magus of Power” seeing that

< 287 >

Chokmah is the distributor of the power from Kether,
even as Mercury is the messenger of Jupiter of Classical
mythology.

To Binah is referred the Moon, and the Tarot Key,
“The Priestess of the Silver Star,” even as Binah is
the completer of the Triad of the Supernals, and as it
were High Priestess to the Inferior Sephiroth. (Com-
pare also, says S.R.M.D., the position of the Path of
Gimel in the Tree of Life.)

To Chesed, Venus, and the Key of The Empress,
“The Daughter of the Mighty Ones.” Chesed is, as it
were, the first of the Inferiors below Binah, and the
Path of Venus is thus reciprocal between Chokmah and
Binah, forming, as it were, the base of the Triangle of
the Supernals.

To Geburah, Mars, and the Tarot Key, The Blasted
Tower, “The Lord of the Hosts of the Mighty,” even
as Geburah represents strength and fiery power.

To Tiphareth is the Sun, “The Lord of the Fire of
the World,” even as Tiphareth is, as it were the heart
and centre of the Sun of Life.

The remaining four squares of the Sephirotic Cross
have no planetary or astrological attributions. The ten
squares of the Sephirotic Cross also stand for the Ace
and small cards of the Suit represented by the Element
of the Lesser Angle. Thus Wands are attributed to the
Fire Angle, Pentacles to the Earth Angle, etc.

The Kerubic Squares are allotted, as their name
implies, to the four Kerubim whose emblems follow the
order of the letters of Tetragrammaton:

YOD
Lion— Leo
King

VAU

Man— -Aquarius
Prince

HEH

Eagle — Scorpio
Queen

HEH (final)
Bull — Taurus
Princess

These last are of the suit corresponding to the Element

< 288 >

of the Lesser Angle as explained above, viz: Wands to
Fire and Yod; Cups to Water and Heh; Swords to Air
and Vau; Pentacles to Earth and Heh final.

It was previously shown how the squares of the
Servient part of each lesser angle were given a double
attribution to the letters of the Name. They were seen
to be ruled by a letter governing the rank, and also by
a letter governing the column. In order to work out
the' astrological attributions of this allocation, note that
the columns go by the triplieity of the Kerubic Square
at the top, the ranks by quality. By this method there
results a highly intricate and ingenious subdivision of
elements in the sub-elements of the Lesser Angles.

YOD and Fire are referred to the Cardinal Signs,
25 VS.

HEH and Water are referred to the Kerubic or
Fixed Signs, % ttl

VAU and Air are referred to the Mutable Signs,
X W * X-

HEH final and Earth are referred to the Elements,
A V A T?-

As to the reasons of this latter attribution, S.R.M.D.
says that the Four Cardinal Signs are called the most
fiery because most solar in nature. That is, the Equi-
noxes and Solstices occur when the Sun is in these
signs. The Kerubic or Fixed Signs are considered
watery because they are the most shining and glittering
in nature. The remaining four Mutable signs are called
the most Airy because they are the most subtle in
nature. While the four elements are the most Earthy
because their operation is mainly terrestrial. Inciden-
tally, instead of the usual Earth symbol, the planet
Saturn is used in the Enochian system, because, to
quote S.R.M.D. “though one of the seven Lords who
wander (planets), Saturn is yet here classed with those
who abide because he is the heaviest of the seven and

< 289 >

thus formeth a link between the Wanderers and
Abiders.”

The following diagram shows how any Lesser Angle
may be worked out using the above rules:

it

H

w

TvTTTTT

w&-

[)

cT

0

9

$

m

S.'.i \.*V'

m

1

| M

1

p

is

8

mi

v

1

rh'r-.v;

m

st§

9

it

WEES

—u a

It

10

m

01 tj

pi

Shaded areas
are Slue

EARTH ANGLE OF WATER TABLET

One final set of attributions concerns the Tablet of
Union, which is referred to Spirit. It is employed, as
before shown, in binding together the Tablets, and in
building up Angelic Names. Its attributions are to the
Four Aces of the Elements and to the Court Cards. The
Aces represent the root force, and the essential spiritual
noumenon of the element. The Court Cards are the
vice-gerents of the root force in the element.

gy

A

V

V

A

A 1

ACE

SWORDS

PRINCE

SWORDS

QUEEN

SWORDS

PRINCESS

SWORDS

KING

SWORDS

V

ACE

CUPS

PRINCE

CUPS

QUEEN

CUPS

PRINCESS

CUPS

KING

CUPS

V

ACE

PENTS

PRINCE

PENTS

QUEEN

PENTS

PRINCESS

PENTS

KING

PENTS

A

ACE

WANDS

PRINCE

WANDS

QUEEN

WANDS

PRINCESS

WANDS

KING

WANDS

< 290 >

The foregoing methods of attributing the Enochian
squares should be completely grasped before proceeding
further. It is imperative to understand thoroughly the
basic principles of attributions before beginning the
analysis of the Pyramids based on each square. What
followc will have little meaning if the reader has not
worked out these references and attributions for him-
self.

T he following diagram shows the Letters of Tetra-
grammaton attributed to the Four Enochian Tablets
in detail. The figures refer to the order of reading the
Hebrew letters, but must under no circumstances be
confused with the order of the Angelic names on the
Tablets, which always read from left to right.

In the 4=7 Grade the admission badge for the 28th
Path was a Pyramid. It was described as having a
square base, and four sides composed of equilateral
triangles cut off so as to leave a fiat top. These four
sides were attributed to the four Elements, and the
flat top was conceived to be the throne of Eth, the
Spirit. Hitherto, the Squares of the Enochian Tablets
have been treated as a single whole, and as being flat.
In reality, however, they are represented as being
pyramids like that described above. The practical
magical significance of this will be shown hereafter, but
for the moment we must consider the method of pro-
ducing the sides of these Pyramids, and their attribu-
tions. With the exception of the Tetragrammaton
letter, upon which everything else depends, all the other
attributions appear and are included in the definition
of the nature of the Pyramid. Each side of the Pyramid
is coloured according to its own appropriate element,
or left white for Spirit. It by no means follows for
example that a square front the Airy Angle of Air will
build up a completely yellow pyramid. But every
square of the Air Tablet, in every angle, has at least
one Airy yellow side to its pyramid. Every square of

< 291 >

KF.Y OF ATTRIBUTIONS

ATTRIBUTION
OF THE

GREAT NAME TO
THE FOUR LESSER ANGLES

< 292 >

the Airy Angle of all four Tablets has at least one
Airy side.

On a flat surface, the Pyramid is represented by
dividing the Square into four triangles, leaving a small
square in the centre to mark the flat top. On this, if
desired, the appropriate Enochian letter may be placed.
The following will be the standard of reference, so that
later should mention be made of Triangle No. 2, the
following diagram will show its position.

The Pyramid is supposed to be in position on the
Tablet, so that Triangle No. 2 points to the top of the
Tablet. To work out the pyramid of any square com-
pletely, it is necessary to know the attributions of the
Four Triangles and the element of each. Since every
Tablet comprises four distinct divisions, each of these
must be considered separately as each produces a dif-
ferent type of pyramid. The rules for analysing the
pyramid based on the squares will be concisely put
thus:

Great Cross.

Triangle No. 1. Sign of Zodiac, small card of Tarot.
Triangle No. 2. Spirit.

Triangle No, 3. Planet of Decan.

Triangle No. 4. Elemental Symbol of the Tablet.

Note that Triangle No. 2 on the squares of the Great
Cross is always Spirit, as indicating the operation of
the Spirit in the primary Element, and is shown white.
Triangle No. 4 is coloured according to the element of
the Tablet; thus Red for Fire Tablet, Blue for Water,

<293 >

Black for Earth, Yellow for Air. Triangle No. i is to
be coloured according to the triplicity of the Sign
attributed to it, that is as to whether it is of an Earthy,
Eiery, Watery, or Airy nature. Triangle No. 3 is to be
coloured in that of the Element ruled by the Planet
attributed to it. The rule governing the latter is:

Sun and Jupiter rule the element of Fire,

Saturn and Mercury rule the element of Air,
Venus and Moon rule the element of Earth.

Mars rules the element of Water.

On the other hand there are alternative methods, the
use of which calls into operation other forces than ele-
mental. Thus the colour of No. 1 may be in the colour
of the Sign itself, as Red for Aries, and Blue for
Sagittarius, etc. Triangle No. 3 may also be coloured
in the colour of the Planet itself, Orange for the Sun,
Green for Venus, etc. If these latter are used, planetary
and zodiacal forces would be inferred in lieu of purely
elemental ones. The former, however, may be found to
be the most practicable for most circumstances.

The method of applying these rules to the Great
Cross may be seen in the following, consisting of the
three left band squares of the Linea Spiritus Sancti of
the Air Tablet, showing the pyramids formed from the
squares of the letters ORO:

Sephirotic Cross.

Triangle No. 1. Elemental Emblem of Tablet.
Triangle No. 2. Emblem of Spirit.

Triangle No. 3, Elemental Emblem of Lesser
Angle.

< 294 >

Triangle No. 4. Sephirah. Letter of Tetragramma-
ton. Tarot card.

Colouring: No. 1, Colour of the Element of Tablet.
2, Always white. 3, Elemental colour of Lesser Angle.
4, Either white for Spirit, or in colour of Sephirah.
Kerubic Squares of the Lesser Angles.

Triangle No. 1. Tarot Card of Lesser Angle.
Triangle No. 2. Elemental Emblem of Tablet.
Triangle No. 3. Kerubic symbol answering to let-
ter of Name.

Triangle No. 4. Elemental Emblem of Lesser
Angle.

No. 1 will agree with the colouring of No. 3 always.
That is, the colour will be that of the element of the
Court card corresponding to the Kerub. No. 2 shows
the elemental colour of Tablet. No. 4, elemental colour
of the Lesser Angle.

Servient Squares.
Triangle No. 1.

Triangle No. 2.
Triangle No. 3.
Triangle No. 4.

Element of Great Tablet with as-
trological attribution.

Elemental Emblem of letter ruling
the Column with Tarot Trump.
Elemental Emblem of Lesser
Angle with Geomantic figure.
Elemental Emblem of Letter rul-
ing Rank with Hebrew letter cor-
responding to Tarot Trump in
Triangle No. 2.

The colouring of these triangles is the simplest because
it follows its elemental emblem. It has not been men-
tioned before, but it is the rule, when drawing or paint-
ing these pyramids and triangles, to paint the symbols
on the appropriate sides in complementary colours.
Thus, to take Triangle No. 1 of a servient square in
the Water Angle of Water, the colour will be Blue to
refer to the element of the Tablet as a whole, while the
appropriate astrological attribution will be painted on
it in Orange. This rule applies to all the squares.

< 2 95 >

The method sounds highly complex, but in practice
it is much easier than it sounds. In fact, it takes far
less time to work out a square than to describe the
method.

Tablet of Union.

Triangle No. i. Element of Column. (Spirit in first
column).

Triangles No. 2 and No. 4. Always Spirit.

Triangle No. 3. Element of rank.

The colours of each of the Triangles are clearly in-
dicated.

I append below examples of the above, so that there
may be no difficulty at all in understanding how this

procedure obtains. Con-
sider the Earth Lesser
Angle of the Earth Tab-
let; the servient square
in Rank VAU and Col-
umn VAU. The column
is ruled by Vau, attri-
buted to Air, therefore
the Astrological symbol
will be an Airy Sign. The
Rank is ruled by VAU
therefore the symbol will
be Mutable Air, Gemini.

The Tarot Key for
Gemini is The Lovers.
The Hebrew Letter attri-
buted to it is Zayin. The
Geomantic attribution is
Albus.

Take the Water Tab-
let, Air Angle, Column
Heh, Rank Yod. The
Column is ruled by Heh
which is attributed to

< 296 >

Water. Therefore the astrological symbol will be a
watery Sign.

The Rank is ruled by Yod, therefore the symbol will
be Cardinal or Fiery Water — Cancer.

The Tarot Key for Cancer is The Chariot.

The Hebrew Letter for Cancer is Cheth.

The Geomantic attribution is Populus.

The following is by S.R.M.D. “Briefly, regarding the
pronunciation of the Angelical Language, thou shalt
pronounce the consonants with the vowel following in
the nomenclature of the same letter in the Hebrew
Alphabet. For example, in Beth, the vowel following
‘B’ is V pronounced AY. Therefore, if ‘B’ in an An-
gelical Name precede another as in ‘Sobha,’ thou
mayest pronounce it ‘Sobeh-hah/ ‘G’ may be either
Gimel or Jimel (as the Arabs do call it) following
whether it be hard or soft. This is the ancient Egyptian
use, whereof the Hebrew is but a copy, and that many
times a faulty copy, save in the Divine and Mystical
Names, and some other things.

/‘Also ‘Y’ and T are similar, also ‘V’ and ‘U,’ depend-
ing whether the use intended be vowel or consonant.
‘X’ is the ancient Egyptian power of Samekh; but
there be some ordinary Hebrew Names wherein ‘X’ is
made Tzaddi.”

From one ritual written by S.A., we find the follow-
ing given as to the pronunciation of Names.

“In pronouncing the Names, take each letter separ-
ately. M is pronounced Em; N is pronounced En (also
Nu, since in Hebrew the vowel following the equivalent
letter Nun is ‘u’) ; A is Ah; P is Peh; S is Ess; D is Deh.

“NRFM is pronounced En-Ra-Ef-Em or En-Ar-Ef-
Em. ZIZA is pronounced Zod-ee-zod-ah. ADRE is Ah-
deh-reh or Ah-deh-er-reh. TAAASD is Teh-ah-ah-ah-
ess-deh. AIAOAI is Ah-ee-ah-oh-ah-ee. BDOPA is Beh-
deh-oh-peh-ah. BANAA is Beh-ah-en-ah-ah. BITOM
is Beh-ee-to-em or Beh-ee-teh-oo-em. NANTA is En-

< 297 >

NOTES TO THE BOOK OF THE CONCOURSE
OF THE FORCES

The following Table of Attributions* repeated though it is for
the most part from earlier knowledge which should be familiar*
may be useful for reference in working out the Squares.

Col.

Rank

Letter

Tarot Trump

Symbol Geomantic
Fig.

1

a

8

Fool

A

Fort. Min.

s. c.

Chokmah

5

Magician

5!

—

s. c.

Binah

3

High Priestess

C

—

s. c.

Chesed

Empress

9

—

>

n

Emperor

r

Puer

a

n

Hierophant

y

Amissio

1

i

T

Lovers

X

Albus

n

n

Chariot

2 5

Populus

n

D

Strength

a

Fort. Maj.

n

i

*

Hermit

m

Conjunctio

s. c

Kether

Wheel of Fortune

n

—

*

*?

Justice

Fuel la

n

a

0

Hanged Man

V

Via

n

n

i

Death

Rubeus

i

i

D

Temperance

*

Acquisitio

a

V

Devil

vy

Career

s. c.

Geburah

B

Tower

—

1.

n

S

Star

MV

Tristitia

n

i

P

Moon

X

Laetitia

s. c.

Tiphareth

1

Sun

o

—

s

a

Last Judgment

A

Cauda Dra

a

a

n

Universe

T? (V )Caput

"S.C/ 1 stands for Sephirotic Cross.

<2 9 S>

THE FOLLOWING IS THE ENOCHIAN ALPHA-
BET (this sometimes, though wrongly, was called
Theban) TOGETHER WITH THE ENGLISH
EQUIVALENTS OF ITS LETTERS, AND THE
ENOCHIAN TITLES

Enochian

Title

English

V

Pe

B.

13*

Veh

C or K.

h

Ged

G.

X

Gal

D.

$

Orth

F.

2

Un

A.

1

Graph

E.

e

Tal

M.

Gon

I, Y, or J.

Na-hath

H,

c

Ur

L.

n

Mals

P.

u

Ger

Q.

y

Drun

N.

r

Pal

X.

u

Med

0 .

a

Don

R.

p

Ceph

Z.

a

Vau

U, V, w.

Fam

s.

/

Gisa

T.

< 299 >

ah-en-tah. HCOMA is Heh-co-em-ah. EXARP is Eh-
ex-ar-peh.”

S.R.M.D. calls attention, in the document “S,” to
some rather interesting, that is to say, suggestive,
correspondences. It is to be noted that the number of
squares in the vertical line of the Great Cross, that is
in the Linea Dei Patris Filiique, will be 26, which
answers to the Gem atria or number of YHVH. Also
the number of points in the Geomantic symbols re-
ferred to the Kerubim, Fortuna Major to Leo, Rubeus
to Scorpio, Tristitia to Aquarius, and Amissio to
Taurus, are also 26 in number. The Ten squares re-
maining on the horizontal bar of the Great Cross, that
is five on each side of the descending column, and not
considering the two squares on the centre where the
shafts cross, will refer to the Ten Sephiroth. And the
first three letters of those squares will symbolise
the triad of the Supernals operating through the
Quadrangle.

Looking at the horizontal line again, and considering
its full quota of twelve squares, instead of as ten as
before, then since they are divided into a 3, a 4, and a
5, — as in OIP TEAA PDOCE — they may be said to
symbolise the Triad of the Supernals, the Tetrad of the
Elements, and the Pentagram. Again, in the commenc-
ing Triad of the Linea Spiritus Sancti of each Tablet,
it may be said that:

ORO will be symbolical of the Voice of the Man Kerub.
MPH will be symbolical of the Cry of the Eagle Kerub.
MOR will be symbolical of the Low of the Bull Kerub.
OIP will be symbolical of the Roar of the Lion Kerub.

There are various ways of looking at the Pyramids
prior to undertaking the practical work of using them
as the symbol for skrying in the spirit-vision. S.R.M.D.
suggests a useful mode of meditation which elaborates
in a most illuminating way the ordinary attributions.
He says: “Thou mayest regard the upper triangle
(No. 2) as representing a Force acting downwards.

< 300 >

The lower triangle (No. 4) as a force striving upwards.
The left hand Triangle (No. 1) as acting horizontally
from left to right, and the right hand Triangle (No. 3)
as a force acting from right to left. While the centre will
be the common force. Thus:

"Spirit is strong in any position. Remember that Fire
acteth most strongly upwards, Air downwards, Water
from right to left horizontally, and Earth from left to
right. And in those Tablet Squares according to their
positions in the Great Tablet. And thus canst thou
apply thy reason unto the elucidation of the effect of
the four forces thus rushing together.”

Though this may sound wholly incomprehensible at
first, a little reflection on the nature of the movement
of these forces yields a wealth of idea. S.R.M.D. pro-
vides a few examples at hazard of this analysis, and I
quote them as follows:

" The Square ‘A’ of Exarp in the Tablet of Union.

Triangle No. 1. Queen of Swords.

Triangle No. 2. Spirit.

< 301 >

Triangle No, 3. Air.

Triangle No. 4. Spirit.

“Nearly all the squares of this Tablet represent some
combined effect of Light and Life. Here Spirit acts both
downwards and upwards. Air is not very strong in
action when it is here placed; and the Queen of Swords
represents the moist force of Air, If eh of Vau. There-
fore, if one could attribute a direct material action unto
the Squares of the Tablet of Union, the terrestrial effect
would be that of a moist and gentle, scarcely moving,
breeze; with a soft vibrating Light playing through it,
like the most gentle sheet-lightning in summer.”

It will aid the reader considerably if, when meditat-
ing upon these examples, he draws the Pyramid with
the triangles so that he can refer to it at a moment’s
notice.

“The Square ‘H’ of ‘ MPH ’ in the Great Cross of the
Water Tablet.

Triangle No. 1, Seven of Cups, ttl

Triangle No. 2. Spirit.

Triangle No. 3. Venus.

Triangle No. 4. Water.

“Here the action of Water is extremely passive,
Scorpio, representing especially Still Water, and Venus
has her quiet action still more intensified. Therefore,
were it not for the action of Spirit, the effect would be
rather evil than good, representing deception, and well
summed up in the 7 of Cups, ‘The Lord of Illusionary
Success.’ But the Action of the Spirit makes it mild and
beneficent. A gentle, peaceful, force.”

“ The Square of * 0 ’ of ‘OMEBB’ in the Sephirotic Cross
of the Water Lesser Angle of the Water Tablet.

Triangle No. 1. Water.

Triangle No. 2. Spirit.

Triangle No. 3. Water.

Triangle No. 4. Geburah.

“Here Water is extremely strong, and is stirred to
action by the energy of Geburah. Were it not for the
Spirit it would be the destroying energy of a flood, but

< 302 >

the latter renders its effect more gentle and beneficent,
promoting the solution and nourishment of matter.”
“The Square ‘M ’of ‘AISMT,’ a Kern hie Square of the
Fiery Lesser Angle of the Earth Tablet.

Triangle No. i. Queen of Wands

Triangle No. 2. Earth.

Triangle No. 3. Eagle Kerub. Water.

Triangle No. 4. Fire.

“Here Earth acting downwards and Fire upwards, the
effect would be volcanic. The water is as strongly
placed as the Fire, rendering it explosive, though help-
ing to stifle the Fire by its union with the Earth. The
Queen of Wands equals the Water of Fire, Heh of Yod,
reconciling these two elements. Therefore the whole
effect would be to produce a moist generating heat, like
that of a conservatory, or rather of a hot-house. A force
intensely excitant and generative and productive. The
earth force of the tropics.

“The Servient Square ‘R’ of ‘ BRAP ’ in the Watery
Lesser Angle of the Fire Tablet.

Triangle No. 1. Virgo. Fire.

Triangle No. 2. Earth.

Triangle No. 3. Water. Conjunctio.

Triangle No. 4. Air.

“Here Water is in the strongest place, but otherwise
the Force of the Square is somewhat different to the
former, from the influence of Air in the lowest triangle.
The effect will then be that somewhat of lands — fertile
indeed, but ultimating its harvest, and therefore not
nearly as excitantly generative as in the former square.
And the land of Virgo as usually described will be a
very fair representation therof.”

The following statements concerning aspects of the
philosophy underlying the Enoch ian Tablets are also
written by G. H. Fratre S.R.M.D. Some of them are
very profound and the student will do well if he gives
them a good deal of attention — especially in connec-
tion with the idea of the projection of the Tree of Life
into a solid sphere and forming Five Pillars. This

< 303 >

part of the Enochian teaching is taken from a manu-
script entitled “X. The Book of the Concourse of the
Forces. Binding together the Powers of the Squares in
the Terrestrial Quadrangles of Enoch,”

“Each of these Terrestrial Tablets of the Elements is
divided into 4 Lesser Angles by the Great Central Cross
which cometh forth as from the Gate of the Watch
Tower of the Element itself. The Horizontal Line of
each of these Three Great Crosses is named “Linea
Spiritus Sancti.” The Perpendicular is called Linea
Dei,” the Line of God the Father and Son, the “Patris
Filiique,” Macroprosopus and Microprosopus com-
bined. For these 4 Vertical lines resemble 4 mighty
Pillars each divided into twain by a light line shewing
this forth; The Father Himself, in the absence of the
line. And in its presence shewing the Son.

“As aforesaid the central points of these 4 Great
Crosses do shew in the Celestial Heavens, and do cor-
respond unto the 4 Tiphereth points referred to in the
Book of the Astronomic view of the Tarot. Naturally
then the Linea Spiritus Sancti coincides with the
Zodiacal Beit wherein is the Path of the Sun who is the
administrant of The Spirit of Life, and “The Lord of
the Fire of the World.” The Four Linea S. S. then form
the complete circle of the Ecliptic, a circle at the centre
of the Zodiacal circle.

“It is demonstrated in the Tarot manuscripts that
when the 10 Sephiroth in their grouping which is
called the Tree of Life are projected in a Sphere
(Kether coinciding with the North Pole, Malkuth co-
inciding with the South Pole, the Pillar of Mildness
with the Axis) then the Pillars of Severity and of Mercy
are quadrupled, i.e. there are five Pillars instead of
three Pillars.

“The same scheme is therefore applicable to the
Celestial Heavens, and the mode of the governance of
these Tablets in the Heavens is also set forth in the
Tarot manuscripts. But as before and as there is said,

< 3°4 >

the rule of these Four Tablets, Terrestrial as well as
in the Heavens, is in the Spaces between the 4 Pillars.
That is, between the double Pillars of Severity and
Mercy. In these vast spaces at the ends of the
Universe are these Tablets placed as Watch-Towers,
and therein is their dominion limited on either side by
the Sephirotic Pillars, and having the great centra!
cross of each Tablet coinciding with one of the 4
Tiphareth points in the Celestial Heavens. Therefore
even in the small squares into which each Tablet is
divided, each represents a vast area of dominion, having
the correlation thereof in the Universe, in the Planets,
in our Earth, in the Fixed Stars, and even in Man, in
animals, vegetables, and minerals.

“Therefore do the 4 Perpendicular or Vertical Lines of
the 4 Crosses represent 4 Great Currents of Force
passing between North above and South below, inter-
secting the Tiphareth points and thus affirming the
existence of the Hidden Central Pillar of the Tree of
Life forming the Axis of the Sphere of the Celestial
Heavens.

“Therefore are these Lines which are vertical called
‘Linea Dei Patris Filiique,’ as manifesting that Central
Column wherein are Kether and Tiphareth, Macro-
prosopus and Microprosopus.

“The Calvary Cross of 10 Squares which are in each
of the 4 Lesser Angles of each Tablet are attributed
unto the action of the Spirit through the 10 Sephiroth
herein. This Cross of 10 Squares is the admission badge
of the 27th Path leading unto the Grade of Philosophus,
the only Grade of the First Order in which all the
Tablets are shewn. It represents the Sephiroth in bal-
anced disposition, before which the Formless and Void
roll back. It is the form of the opened out double cube
and altar of incense. Therefore it is placed to rule each
of the Lesser Angles of each Tablet.

“A knowledge of these tablets will then, if complete,
afford an understanding of the Laws which govern the

< 3°5 >

whole creation. The dominion of the Tablet of Union
is above that of the 4 Terrestrial Tablets and towards
the North of the Universe.

“Of the letters on the Tablets, some be written as
capitals. These arc the initial letters of certain Angels’
names drawn forth by another method, not now ex-
plained, and the offices of these do not concern a
Z.A.M. Some squares have more than one letter. In
these cases, either letter characterises the Square. The
higher one is preferable. The lower is weaker. If two
letters are side by side, the presumption is in favour
of equality. Where two letters are in one square, the
best plan is to employ both. But one alone may be
used with effect.

“ Of the difference between these Mystical Names of
the Angels of the Tablets and the Hebrew Names such
as Kerub, Auriel, and Michael, etc. Those Hebrew
Angel Names which have been taught unto the First
Order are rather general than particular, attending
especially to an office or rule whereunto such an Angel
is allotted. As it is written: ‘One Angel doth not under-
take two messages.’ For these mighty Angels do rather
shew forth their power in the governance of the 4
Great Sephirotic Columns as aforesaid, viz: the double
columns of Severity and Mercy when projected in a
sphere, and this also is under the Presidency of the
Sephiroth. But the Names of the Angels of the
Enochian Tablets do rather express particular adapta-
tions of Forces shewing forth all variations and diverse
combinations of those which are in the other case mani-
fested in a more general way.”

It will be found written in the Clavicula Tabularum
Enochi: “Now we are to understand that there are Four
Angel-Overseers . . . Each one of these Angels is a
mighty Prince, a Mighty Angel of the Lord and they
are of Him. They are as chief Watchmen and Over-
seers, set over several and respective parts of the
World, viz: East, West, North, South, as under the

< 3°6 >

Almighty, their Governor, Protector, Defender. And
the seals and authority of whom are confirmed in the
beginning of the World. To whom belong Four Char-
acters, being tokens of the Son of God, by whom all
things are made in the creation, and are the natural
marks of his Holiness.”

Now thou shalt observe that in the Book of the
Concourse of the Forces, a sign is annexed unto each
of the Four Tablets of the Elements. That is, unto the
Tablet of Air, a symbol of a T having four Yods
above it.

THE SIGILS OF THE ANGELIC TABLETS

Unto the Tablet of Water a Cross Potent, having
two letters b. b. a figure 4 and a figure 6 in the angles
thereof.

Unto the Tablet of Earth, a simple Cross potent
without additions.

Unto the Fire Tablet there is a circle having twelve

< 307 >

rays. These be the sacred seals or characters alluded
to in the preceding quotation. Thou shalt know that
these four seals be taken from the Sigillum Dei /Emeth,
after and according unto a certain guidance of letters
which is there set forth. This “Liber Aimeth sive
Sigillum Dei” that is the Book of Truth, or the Seal of
God, entereth not into the knowledge of a Zelator
Adeptus Minor.

From these Four Sigils there are Four names drawn

4

forth. From the Tau with Four Yods or T of the
Sigillum Ameth, T and 4 other letters are obtained,

4

counting by the rule of 4 (from the T which is found
at the top of the circle of letters and numbers on the
Sigillum Dei Ameth), thus:

4.22. 20.18, 1. og.

T h a 08

This yields the name Tahaoelog for the Air Tablet.

(The Fourth square each time from the last will
show the letter and figure given. You are not to count,
say, 22 or 20 or 18, but 4 only. — N.O.M.)

From b.4. 6.b, grouped about a cross, note that T
equals t, the Cross equals th), is obtained: Cross to h,
then b.4., then 6.b,, and continue by 6:

4. 22. b. y. 6. 6. a. t. n. n.

Th h 4 14 b A 5 9 14
yielding the name Thahebyobeaatanun for the Water
Tablet.

(Four moves from T gives 22. h. b.4, is specially put.
y.14 moves to 22 from t. Then 6.b. is special. From 6.b.
it is all plain moving by 6 to right. — N.O.M.)

From the plain Cross, which equals Th 4, proceed
counting in each case forward as by numbers given:
4. 22. 11. a. o. t. h.

Th h a 5 10 11

yielding the name Thahaaothe for the Earth Tablet.

(Count here not by four or six, but by numbers given.
To right if over, to left if under. — S.A.)

< 308 >

From the twelve rayed circle, we begin with the
middle circle on the Sigillum, the Greek Omega, the
long o, and proceed counting 12 in each case, for the
number of rays is 12 around the circle:

6. 12. 0. o. o. h. 6, t. n,

W. h. 8. 17. 20. 12. A. 9.
which yields Ohooohaatan for the Fire Tablet.

(Count twelve in every case, neglecting the numbers
over or under, always forward. — S.A.)

These Names are not to be lightly pronounced.

(Note: Some remark obviously is required for the
above. First, the Sigillum Dei Ameth is part of the very
complex system worked out by Dee and Kelly. No
mention of it is made in any of the official Order teach-
ing for the grade of Z.A.M. other than the above. I
have, through meditative and British Museum re-
search, obtained a good deal of information about this
Sigillum and associated “Enochiana,” but have decided
to withhold publication for the time being since this
volume is intended to reproduce veridical Order teach-
ing and not the result of personal research. The Names
yielded by the analysis of the Sigils are to be considered
as the Elemental Kings of the entire Tablet. There
should be no confusion between the nature and func-
tion of the King whose name is derived from the whorl
in the centre of the Great Cross, and the elemental
King whose name is implicit in the sigil. The King of
the Quarter bearing the Banners of the Names of God
is planetary in nature, representing rather the operation
of the divine spirit through the Element and its four
sub-elements. Whereas, the King whose name is de-
rived from the Sigil is a powerful elemental force. His
operation is essentially elemental, and his nature is
elemental, and he does not represent in any way the
operation of the Spirit. That is not to say that he is an
evil force. On the contrary; but it is purely and in-
trinsically an elemental force and as such should be
handled by invocation with great care. — I. R.)

< 309 >

PART TWO
THE CONCOURSE
OF

THE FORCES

The Keys of the Governance and Combinations of
the Squares of the Tablets. They are the Sphynx and
the Pyramid of Egypt; that is, the combination of the
Kerubs being the Sphynx. The combination of the
Elements being the Pyramid.

Now learn a mystery of the Wisdom of Egypt:
“When the Sphynx and the Pyramid are united, thou
hast the formulae of the Magic of Nature.”

“These are the keys of the wisdom of all Time; and
its beginning — who knoweth it? In their keeping are
the sacred mysteries and the knowledge of Magic and
all the Gods.”

In the Ritual of the 32nd Path leading unto the
Theoricus Grade, it is thus written: “The Sphynx of
Egypt spake and said: I am the synthesis of the Ele-
mental Forces. I am also the symbol of Man. I am Life.
I am Death. I am the Child of the Night of Time.”

The solid Pyramid of the Elements again is the
Admission Badge of the 28th Path leading to the
Philosophus Grade. It is attributed to the Four Ele-
ments. Therefore on its base is the word Olahm, mean-
ing World, and upon its sides are the names of the
Elements: Aesh, Ruach, Mayim, Aretz or Ophir. Yet
the Apex is not allowed to remain vacant, nor quite
acute in shape, but is cut off and so a small square is
formed at the Apex, and the Letters Eth, meaning
Essence are placed therein.

This small square maketh of the pyramid a certain
Throne or shrine. On this throne a certain ruling force
is seated. Within the Throne is a sacred symbol. Place

< 3 10 >

then within each Pyramid its appropriate sphynx, and
the image of its God above. Take thou each Pyramid
as the key of the nature of each Tablet Square. The
Sphynx of each will vary in form according to the pro-
portion of the elements comprising the Square. The
God of Egypt, whose image is to be placed above each
Pyramid, shall represent the force ruling under the di-
rection of the Great Angel of the Square. (That is,
under the Name formed by the addition of a letter
from the Tablet of Union. — I.R.). This God shall be
the symbol of the power of the Light acting therein, as
the Angel shall be the descent of that Light itself. The
Angelic Name may be typified by the correspondences
of the four Letters of the Angel’s name, adding AL to
the Name— the letters of the Name standing for head,
bust, arms, body, and lower limbs, etc., as taught in the
instruction on Telesmatic Images. Place the name in
Theban or Enochian letters on the girdle.

The four forms of the Sphynx are:

The Bull Wingless

The Eagle or Hawk .Winged

Angel or Man Winged

Lion Wingless

This variation as to wings is another reason why, in
grouping the Tablets and the lesser angles of the same,
the two forms of Air and Water are placed above the
two Tablets of Earth and Fire.

From the pyramid of the square, the symbolic form
of each Sphynx is formed thus: The upmost of the four
Triangles (Triangle No. 2.) sheweth the head and
neck, and in the case of the Angel or Eagle, it shows
whether wings are to be added to the form of the
Sphynx. The two triangles right and left (Triangles
No. i and 3) show the body w’ith the arms or Fore-
limbs here also. If Angel or Eagle there are Wings
added unto the representation of the Figure, The lowest
triangle (No. 4.) adds the lower limbs, and the tail of
the Bull, Eagle and Lion.

< 3 ” >

When Air and Fire predominate there is a male
tendency. When Water and Earth, the type tendeth to
female.

It is to be understood that what is here written re-
garding the Sphynx of the Pyramid and the God of
Egypt ruling above is applicable especially unto the
16 squares of the Servient Angels in each lesser angle.

Concerning the Skrying of the Squares Servient in
the Spirit Vision. Have in readiness the necessary im-
plements and insignia; also let the Zelator Adeptus
Minor have before him the svmbol of the Pyramid of
the square. Rehearse the Angelic calls appropriate
thereunto and, having invoked the appropriate names
governing the Plane and division thereof in question,
let the Z.A.M. imagine unto himself that he is enclosed
within that Pyramid. Or let him believe that he is vol-
untarily standing within an atmosphere corresponding
unto that symbolised by the Pyramid of the Square,
whether of Heat or Moisture, of Cold or Dryness, or of
combinations of these.

Let him then endeavour to follow the Ray therefrom
unto the limits of the Macrocosmic world and to find
himself in a scene corresponding unto the nature of the
Pyramid Square. That is, either of landscape, or clouds,
or water, or fire, or ether, vapour, or mist, or raying
light, or a combination or combinations of these, ac-
cording unto the nature of the Plane.

For the Pyramids of the Squares are not solid pyra-
mids of brick or stone built by the hand of man. But
rather the symbolical representation of the elemental
formula governing the plane of that particular sphere.

Having arrived at the plane required, let the Z.A.M.
invoke the God of Egypt who ruleth above the Pyra-
mid by the power of the Angel of the Sphere — the
name formed by adding the appropriate Tablet of
Union letter to the Angel’s name. At the same time,
vibrate the Egyptian (Coptic) Name of the God or
Goddess, whereby he shall perceive before him the

< 312 >

colossal symbolic form of the God or Goddess. Let him
again use the Angelic formulae, and test it by the power
of symbols and signs. If it abide these tests, thus show-
ing it is a true image, then let him request it to make
manifest before him the Sphynx of its power.

This shall also appear in a colossal figure and shape,
and should be tested by the proper formula. He shall
continue his invocations until he can behold it clearly,
ever invoking the Angel of the plane by the superior
Names, and by the God of Egypt. Also let him vibrate
the name of the Angel, invoking it by its own name,
and by the knowledge of its symbolic (telesmatic)
image, the Sphynx and by the name of the God of
Egypt, and by his own particular symbolic form, ac-
cording to the formula of the Square. Thus therefore
in this manner only — if thou wishest to escape from
delusion — shalt thou be able to discern truly, by skry-
ing, the nature of the plane and of its operation.
Standing before the Sphynx, and saluting it with the
proper signs, and invoking the God of Egypt by his
proper and true names, thou shalt ask by the virtue
and power of those symbols and names for the knowl-
edge of the operations and influences of that plane.
Thou shalt ask concerning the special attributes of that
vast portion of the confines of the universe included in
that sphere, its varying nature, its elemental nature;
its inhabitants, elemental and spiritual etc.; the opera-
tion of its rays through the Greater World, that is, the
Universe; of its influence upon this particular planet,
upon animals, plants, minerals, and lastly upon man
the Microcosm.

And when thou shalt have obtained all this reflect
that even then it is but a small part of the knowledge
of the Wisdom of the Formulae contained in the
plane — even of that one square.

NOTES RY FRATRE S.R.M.D.

For quick working, make sixteen plain triangles; 4
red, 4 blue, 4 yellow, and 4 black.

Make also Kerubic Figures. A red lion, a black bull,

< 3*3 >

blue eagles, yellow angel. (Note: These should be made
ail about the same height and width, so that when they
are cut, the separate pieces may be pieced together —
as in a jig saw puzzle — in different combinations, with-
out there being too great a discrepancy in size. — I. R.).
Divide each into three; the centre piece being halved
by a horizontal cut. From these make composite
sphynxes to lay under the pyramid. (Note: the Sphynx
in this instance becomes a synthetic kerubic figure.
Thus you can make a Sphynx with the head of a
Lion, the shoulders and wings of an Eagle, the body of
a Man, and the hind-legs and tail of a Bull, etc. — I.R.).

Make small Egyptian Gods to place above the
Pyramid. (Note: When drawing these God forms if a
little tongue is left at the bottom of the card-board
on which the form is painted, that tongue can be fitted
very easily into a slot of about the same size at the top
or throne of the Pyramid. — I.R.).

Make a shallow inverted Pyramid of card-board. Fill
the sides as required with the coloured triangles to
represent the several squares. Let the Pyramid be shal-
low enough to show all four sides at once.

These be the Gods of Egypt who rule above the
Pyramids of the sixteen servient Angels and squares of
each Lesser Angle. In the middle of each pyramid is
the sphynx of its power. Revere then the sacred sym-
bols of the Gods, for they are the Word manifested
in the Voice of Nature.

These be the Elohim of the Forces of the Eternal,
and before their faces the forces of Nature are prostrate.

(Note: It is perhaps hardly necessary to suggest to
the student that he should not attempt to employ the
Sphynx and God-form formula with the Pyramid until
he has had much experience in ordinary Tattwa vision.
When he has become perfectly acquainted with the
nature of the subtle planes, and has learned to apply
the simple forms of tests, so that he is quick to detect
imposition or deception, then he may skry in the planes
symbolized by the Pyramids. — I.R.)

<3H>

No. Elements

Coptic

= jo] Officers

1 SPIRIT: or one
triangle of each
element

2 WATER: or

3 out of 4 Water

3 EARTH: or

3 out of 4 Earth

4 FIRE: or

3 out of 4 Fire

$ AIR: or
3 out of 4 Air

6 2 WATER
2 EARTH

7 2 FIRE
2 WATER

8 2 AIR
a WATER

o 2 FIRE
z EARTH

HuwtopiCO
OSIRIS

HicttO
ISIS

NEPHITHYS

Zuj cop
Horus

ApHcorepi f£)
AROUERiS #

ATHOR.
/\za©o)iop

50THIS
HARPOC RATES

Hierophant
on Throne

Praemonstrator

Imperator

Htereus

Past Hierophant
Hiero, off Throne

Invisible Station
Kerub of East

Invisible Station
Kerub of West

Invisible Station

to

12

13

14

IS

2 AIR
2 EARTH

2 FIRE
2 AIR

ZiOtOpTTOUpflt between Altar and

I legemon

APIS Invisible Station

/\ZaTTOJtL Kerub of North

ANUBIS Kerux

Aooor/3L

PASHT CSeKKc't Invisible Station
Kerub of South

©ap4>£UA

FIRE WATER AMESHET
EARTH

FIRE WATER AH E PH l
AIR A*e 4 > 1

EARTH TMOUMATHPH

WATER AIR HhMTMa ©4

EARTH AIR KA&EXNUV
FIRE Kape^Niry

Invisible Station N.E.
Child of Horus

Invisible Station S.W.
Child of Horus

Invisible Station S.E.
Child of Horus

Invisible Station N.W.
Child of Horus

“ST” or £ added to a Coptic deity name represents a more
spiritual force since C is attributed to Kether.

< 315 >

Color Key

Greer\

Yellow

White and black
are as shown on
or\ the sketches .

< 3i6 >

Orarv^e head
Slue Nemyss
Stripes: black,
pnancje ^yel low

Blue bead
Graa^z: Wernyss
Stnpes; blue
*■ yef !o W

Black heod,

Ye I low NcmysS-
Stripes- Butz,
yal low, + block.

V/hite head witk
black 4- ye I lo W

Stripes; red,
yellowy black-

< 3*7 >

In order to show something of the nature of these
Enochian pyramids as revealed by skrying therein with
the spirit-vision, I have thought it advisable to include
here two or three examples of simple visions obtained
by members of the old Order. These are provided only
as instances of the procedure and results to be obtained.
Under no circumstances should the student permit his
own skrying researches to be influenced and moulded
by these visions. He must not attempt to make his own
accounts of the nature of the Pyramids accord with
those given here. The technique alone should be noted,
and the manner of applying tests — but nothing further
than that should be used in actual practice.

I. “A vision of the ‘N’ square in the Airy Lesser
Angle of the Water Tablet. The full name is nhdD, and
the Pyramid God is Ahephi.

“Having recited the 4th and 10th Enochian Calls,
and invoked the Angelic Names of the Tablet of Water,
and the Airy Angle, I was carried up by the gentle
moving waves of warm moist Air, through which I
could see bright blue sky with greyish white clouds
moving across rapidly. I rose in the Air till I found
myself on a vast sandy plain, on the right little vege-
tation, on the left a broad river with trees and grass on
its banks. A cool breeze was blowing from the river
across the plain, and seemed to refresh the green after
the heat of the day.

“I called on Ahephi to appear and the form gradually
filled the place till the scene disappeared altogether.
Tested by the letters, it grew immensely larger, and
seemed to have a yellow and blue striped Nemyss,
whitish wrappings, with broad blue bands round it,
and a greenish yellow light shown about it. I gave the
L.V.X. signs and asked to be shown the Sphinx of its
power. This gradually appeared through the yellow
light behind the God-form, human head, very fair and
bright face, wings, yellow and blue nemyss, claws of
Eagle extended in front, and hind-legs and tail of a
lion in reclining position.

< 3 ^ >

“On asking for the action of the force of the Square,
was shown a bubble of Water into which Air was con-
tinually pouring, and expanding it till it burst and
disappeared, the energy seeming then to pass into other
forms and come under the rule of another square. It
seemed a transitory action, more the initiator of fresh
conditions than an end in itself. I asked its effect on
the earth, and was taken to the scene I had left, and
saw again how the moist breeze from the river gave
fresh life to the vegetation which had flagged during
the day. Asking its effect on the animal world, was
shown a Deer standing by a lake. A current of force
passing over it, seemed to bring the dawn of reason
and glimmering of consciousness, the first conscious
stirrings of an animal. Acting on man, it seemed to
affect the brain, producing a vague waving motion
which prevented fixity of thought and definiteness of
idea, loss of the power of concentration.

“I then asked to see the elementals of the plane, and
saw numbers of small-sized human figures, fair, active
expression on face, bodies rather solid-looking com-
pared to the head, large wings like dragon flies which
were irridescent and seemed to reflect the colouring of
things about them.

"I gave the 5 = 6 Signs to the Sphinx and then called
on the Angel of the Square. I saw above the God the
figure I had drawn — the Wings on the Crown were
blue, the cuirass bright steel with the Eagle symbol
on the breast in gold, the drapery below was a yellowish
green, and the feet bare.”

2 . “A Vision of the Square “1” of the Earthy Lesser
Angle of the Tablet of Air. Name ISha. Anoubt is the
Pyramid God.

“This atmosphere was damp and cold. I stood on the
summit of a mountain, cloud-enwrapped, and there,
having rehearsed the Angelical Calls, and vibrated the
names, I beheld the colossal form of Anubis, who, after
a time, shewed me the Sphinx of his Power. This again
shewed me a mighty Angel who answered my signs,

< 3 ! 9 >

and when in that of the Theoricus I saw that a brilliant
ray descended into the outstretched palm of each of
her hands. On my asking for guidance and information,
she gave me one of these rays, which I beheld as a
crystal cord whose other end rested in the Eternal. The
Angel led me first among the Ethers, and after a space
I beheld stars and worlds innumerable.

“Through the brighter Suns, particles passed— coming
out the other side as blackened cinders. Then came
forth a mighty hand which gathered these cinders and
welded them into a mass, lifeless and vast. Then we
passed to this Earth — to a frigid scene, all snow and
huge blocks of ice. The cold was intense, but I felt it
not. Here were polar bears, and seals, as also many sea
gulls. In places, the ice was stationery, but again it was
violently moved, block crashing against block with
deafening roar. The inhabitants of the place were small
and bloodless, wrapped chiefly in the skins of polar
bears.

“The influence of this square on Man, makes him
violently impetuous in the absence of difficulty, but
instantly hopeless in the face of an obstacle, abandon-
ing at once every project. The Elementals are demure,
bird-like creatures with semi-human faces. The spiritual
beings are beautiful diaphanous Angels, light brown in
colour, with sweet serious faces. They were all much
occupied when I saw them. Some had silver in their
left hands and mercury in their right, which they would
put into a golden vessel together, whence immediately
a pale gold coloured flame which ever increased in size,
spreading out through the Worlds. Others bearing the
legend ‘Solve et Coagula’ woven into their belts, mixed
water and the principle of cold which they bore in a
pair of scales, and the union was the ice of the region
we were in. T was wondering whether all this had any
counterpart in human nature, and its possibilities of
development when I saw two types. One an ancient
man toiling along most painfully and the other a child
skipping along light-heartedly. As they faded there rose

< 320 >

between them a radiant figure clad in gold, bearing on
her brow the sign Libra in living emerald. Then I
understood that only in and by the reconciliation of
these two forces, the fixed and the volatile is ‘the path-
way of true equilibrium’ found. On asking for plants
I was shown mushrooms, which seemed to be particu-
larly consonant to this square.”

3. “A vision of the square ‘C’ in the Watery Lesser
Angle of the Air Tablet. Name: CPao. Hoorpokrati,
the Pyramid God.

“Read the 3rd and 7th Calls. Vibrated Oro Ibah
Aozpi, Bataivah, the Angel CPao. The Egyptian God
is Hoorpokrati.

“Found myself in the air in the midst of whirling
clouds. Travelled on by the above names. Saw the
Angel of colossal size clothed in white. Tested with a
letter Tau and Beth placed over the form, but there
was no change, so removed those letters. Clouds seemed
to be floating around the Angel. Saluted with LVX
Signs and asked to see Egyptian God, who appeared
equally colossal while the Angel floated up above his
head. Tested as before.

“Vibrated Hoorpokrati second time, saluted as before,
and asked to see the Sphinx, both Angel and Har-
pocrates returning the saluting sign. Sphinx then ap-
peared with Eagle head, lower part human, on one side
Eagle’s wings, the other side human arms. Tested and
saluted as before. The Sphinx was of colossal size.

“Now I vibrated all the names repeatedly, and asked
to see the meaning of the Square. I was told that it
was the astral region of storm and rain clouds with
wind. I saw elementals in grey or pearly robes floating
on the white fleecy clouds. (Note: I get them greyer
and less defined. — D.D.C.F.) On dark thunder clouds
were forms in dark lurid grey raiment, bearing thunder-
bolts like the images attributed to Zeus; many eagle-
headed forms among them. Presently I saw one with a
Crown. I asked him to show me, and he took me by the
hand and we traversed an enormous distance beyond

< 321 >

the Earth which became invisible. Then we soared up-
wards still in the midst of the same surroundings, till
I saw the Sun of that region, shining brightly, but
clouds frequently drifting across it, while the clouds
were now below us but only partially so. He told me
that the nature of this Square was to supply the forces
on the Astral Plane which generate wind, rain, clouds,
and storm on the natural plane. That these occurred
throughout the Universe but with different effect. That
on our evil planet the effect was sometimes disastrous,
being perverted from their original intention by our
evil sphere. But on other higher planes the effect was
always beneficial, clearing away that which had ful-
filled its purpose and replacing it by fresh influence.
The region attributed to this Square seemed simply
limitless. We traversed an enormous distance, yet
seemed no nearer the end. So he brought me back
again. Then I thanked him and saluted him, and de-
scended to the former plane. There I thanked and
saluted the Angel, Hoorpokrati, and the Sphinx. So
I returned home, dimly seeing my natural body before
re-entering it.”

< 322 >

FURTHER RULES FOR PRACTICE

By G. H. Fratre Super e Aude

1. Prepare for private use Four Tablets with correct
lettering as given in the Official Lecture; and a
Tablet of Union.

2. Make the Four Tablets coloured as brilliantly and
as dashingly as possible, and in exact proportion.
This should be done with coloured papers. They
may be done in water-colours, but this is not so
good. (Enamel or Lacquer paints are best. — I.R.)

3. The Four minor Implements are to be used with
the Enochian Tablets. A small Altar should be
arranged in the room at the time of working. It
should be draped with a black cloth, with a lighted
candle by the wand, incense burning by the dagger,
gold and silver or bread and salt with the Pentacle,
and Water in the Cup.

4. Use the Ritual of the Hexagram for the Invoca-
tion of the King and the Six Seniors.

5. Use the Ritual of the Pentagram for the Spirit and
the Four Elements.

6. The Calvary Cross Names call forth with a word of
Six Letters and command with a word of Five.
They rule the Lesser Angles in which they are
situated, and should be used in the preliminary
invocation.

7. The Six Seniors and Kings are on a higher plane
and should be invoked with the Hexagram Ritual.
The Names of the Six Seniors are each of Seven
letters, that of the King Eight.

8. The Deity Names consist of a Name of Three let-
ters, Four letters and Five letters, respectively,
corresponding to the Supernal Triad, IAO. Also to
the triad of YHVH, Yeheshuah, Yehovashah.

<323 >

9- The Name of the King and the Letters from the
centres of the Great Central Crosses initiate the
Whirl, and should not be used by those who do
not understand its action.

10. Remember that the East is attributed to Air,
South to Fire, West to Water, North to Earth,
when you summon Spirits or Forces. When, how-
ever, you go to seek Spirits or Forces on their own
planes, the attribution of the elements to the
Cardinal points is as in the Zodiac, as follows:
East to Fire, South to Earth, West to Air, North
to Water.

n. Bearing this in mind, place yourself (imaginative-
ly) in the centre of a hollow cube, standing in the
centre of the Tablet of Union between the 0 of
HCOMA and the second N of NANTA:

E X A R P

HCOMA

x

NANTA

B I T O M

Now imagine the Four Elemental Tablets standing
round you like the four walls of a room, that is,
at the four cardinal points. This is subjective
working.

12. Another method is to imagine a moonstone
spheroid, containing the Universe, yourself stand-
ing as it were, at first, in the centre, and the Tablet
of Union at the North and South Poles. At the
same time divide the surface into four quarters,
and imagine yourself outside the spheroid. This is
objective working.

13. These Tablets can be applied to the Universe, to
the Solar System, to the Earth, or to Man him-
self. “As above, so below.”

14. Perhaps the most convenient method for a be-
ginner to adopt is to apply this scheme to the

< 324 >

Earth, treating the Three Deity names as the
Three Signs of the Zodiac in one quarter. For ex-
ample, take the Fire Tablet and place OIP on the
Sign Leo, TEAA in Virgo, and PDOCE in Libra.
And so on with the other God Names, treating the
Kerubic Sign as the point de depart, one quarter
of a house in Astrology being roughly equal to the
square of each letter.

Each of these spaces, under these circumstances,
would appear to be governed by a heroic figure of, say,
twelve feet high, not winged. But the Spirit Names
and the Names above the Calvary Cross, even on the
Earth plane, bring forth figures of tremendous size and
beauty, which could easily lift a human being in the
palm of the hand. From the fiery Lesser Angle of Fire,
I have seen AZODIZOD, the figure being fiery red
with flaming wings and hair of emerald green.
ZODAZODEE, black and white, flashing and flaming.
EEZODAHZOD, blue and orange, with a mist of flame
about him. ZODEEZODAH, orange, with hazy gold
wings like gold gauze, and nets of gold around him.

Having selected one of the above methods, let the
Zelator Adeptus Minor perform the Lesser Banishing
Rituals with the Sword. Invoke, with the minor imple-
ment, the Element required.

Our example being the Square of OMDI, a watery
and earthy square in the Lesser Angle of Earth in the
Great Southern Quadrangle or Fire Tablet, we take the
Fire Wand. In the four quarters we invoke, with the
equilibriating Pentagram for Actives, and the Fire
Pentagram, using only the Tablet Names: “EDEL-
PERNAA, (the Great King of the South). VOLEXDO
and SIODA, (the two Deity Names on the Sephirotic
Calvary Cross). I command ye in the Divine Name
OIP TEAA PEDOCE and BITOM that the Angel
who governs the Watery and Earthy square of OMDI
shall obey my behest and submit to me when I utter
the holy name OOMDI (pronounced Oh-Oh-Meh-
Deh-ee).”

<325 >

Having repeated this Invocation in the Four Quar-
ters, turn to the East if you wish to go to the plane,
or to the South if you wish to invoke the Spirits to
come to you. Look at the painted Tablet which you
have prepared until you can carry it in your mind, then
close the eyes and vibrate the name OMDI and
OOMDI until your whole body trembles and you al-
most feel a sensation of burning.

(The items which follow are quite open to discussion
and are simply my own personal experience. — S.A.)
Then pass through the Tablets and try to see some
sort of landscape. My experience of this particular
plane was a dull red crumbling earth. I first found
myself in a Cave. As a symbol I was told that this
Square of OMDI was like the roots of a tiger lily; the
Square MDIO to the right, representing the Life work-
ing in it. The square IOMD to the left, represented the
sap flowing through the stalk and the leaves, as it were;
the Square DIOM to the left of that, the orange flower
with the black spots upon it, fitly representing Air, Fire
and Earth — yellow, red and black.

Afterwards I invoked the King and Six Seniors to
explain the general bearings of the Quadrangle. After
passing through several fiery planes, each of them of
greater whiteness and brilliance than the last, I seemed
to be stationed on a high tower situated in the centre
of the Quadrangle between the two a’s in the centre
of the Great Cross, and I was told by the Six Seniors
that they were partly representative of the planets,
but that their Names should really be read in a circle,
in a way we should be taught later, etc.

Final note. From the lectures circulated among the
Adepti, (S.A. here refers to certain statements made
in the Clavtcula Tabularum Enochi which is here
omitted. — I.R.), I have gathered that the Angels placed
over the Kerubic Squares of the Lesser Angles of the
Great Quadrangle have the following properties:

Air Angle. “Knitting together and destruction.” Cen-

< 326 >

trifugal and centripetal forces. Expansive and contrac-
tive, etc.

Water Angle, “Moving from place to place.” Motion,
vibration, changing of forms.

Earth Angle. “Mechanical crafts.” Creative or pro-
ductive of results on the material plane.

Fire Angle. “Secrets of Humanity.” Controlling
human nature, clear vision, etc.

And that the Subservient Angels of these Angles,
that is the Angels of the sixteen servient squares under
the Sephirotic Cross, rule:

Air Angle, “Elixirs.” Purification from illusions, dis-
eases, sins, etc. by sublimation.

Water Angle. “Metals.” The right methods of polar-
ising the Soul so as to attract the LVX.

Earth Angle. “Stones.” The fixing of the Higher Self
in the purified body.

Fire Angle. “Transmutations.” The consecration of
the body and the transmutation brought about by
consecration.

(It is to be noted that the Lesser Angles in each
Quadrangle have identical properties and qualities
differing only according to the primary Element of the
Tablet in whic hthey are situated. That is, the Lesser
Angle of Air in the Air Quadrangle will be very similar
in nature to the Lesser Angle of Air in the Water
Tablet, or the Earth and Fire Tablets; and that the
only difference between them will be in the nature of
their particular Quadrangle. The Lesser Angle of Air
is said to be concerned with “physic” or healing. The
use of the Lesser Angle of Air in the Fire Tablet would
have to be for quite different objects and purposes than
for example the Air Lesser Angle of the Earth Tablet.
And so for the other Lesser Angles in the primary
Elements. — I.R.)

< 327 >

PART THREE

THE CONCOURSE
O F

THE FORCES

THE FORTY-EIGHT ANGELICAL
KEYS OR CALLS

These Calls or Keys which follow are only to be made
use of with the greatest care and solemnity; especially
if they be pronounced in the Angelical Language as
given. Anyone profaning them by using them with an
impure mind, and without a due knowledge of their
attribution and application, shall be liable to bring
serious spiritual and physical harm unto himself.

The first Nineteen Calls or Keys, of which 18 alone
are expressed, are attributed unto, and to be used with,
The Tablet of Union and the Four other Terrestrial
Enochian Tablets.

The first Key hath no number and cannot be ex-
pressed, seeing that it is of the God-Head. And there-
fore it hath the number of O with us, though in the
Angelic Orders it is called First. Therefore, their Second
Key is with us the First.

Unto the Tablet of Union are attributed Six Calls,
of which the First is the highest and above the other
five .The remaining Twelve Calls, together with Four
of those belonging unto the Tablet of Union, are
allotted unto the Four Tablets of the Elements.

The First Key governeth generally, that is as a
whole, the Tablet of Union. It is to be used first in all
invocations of the Angels of that Tablet but not at all

< 328 >

in the invocations of the Angels of the other four
Tablets.

The Second Key is to be used as an invocation of
the Angels of the Letters E.H.N.B. representing the
especial governance of the Spirit in the Tablet of
Union. It is also to precede in the second place all in-
vocations of the Angels of that Tablet. Like the First
Key it is not to be employed in the invocations of the
Angels of the four other Tablets.

(The Numbers such as 456 and 6739, etc. which
occur in some of the Calls contain mysteries which are
not here to be explained.)

The next Four Keys or Calls are used both in the
Invocations of the Angels of the Tablet of Union, and
in those of the Angels of the Four Terrestrial Tablets
as well. Thus:

The Third Key is to be used for the invocation of the
Angels of the letters of the line EXARP, for those of
the Air Tablet as a whole, and for the Lesser Angle of
this Tablet which is that of the Element itself — Air of
Air.

The Fourth Key is to be used for the Invocation of
the Angels of the letters of the line HCOMA, for those
of the Water Tablet as a whole, and for the Lesser
Angle of this Tablet — Water of Water.

The Fifth Key is to be used for the Invocation of
the Angels of the letters of the line NANTA, for those
of the Tablet of Earth as a whole, and for the Lesser
Angle of this Tablet — Earth of Earth.

The Sixth Key is to be used for the Invocation of the
Angels of the letters of the line BITOM, for those of the
Tablet of Fire as a whole, and for the Lesser Angle of
this Tablet — Fire of Fire.

This finishes the employment of the Keys of the
Tablet of Union. The remaining Twelve Keys refer to
the remaining Lesser Angles of the Four Terrestrial
Tablets, as hereafter set forth in the following Table.

< 3 2 9 >

KEY

No. of

FIRST WORDS

GOVERNMENT

1st

i reign over you, saith the God
of Justice.

Tablet of Union
as a whole.

2nd

Can the Wings of the Winds
understand your Voices of Wonder.

E.H.N.B.

3rd

Behold, saith your God, I am a
Circle, on whose hands stand
Twelve Kingdoms.

EXARP and
Tablet of Ain
IDOIGO and

Air of Air.

4th

I have set my feet in the South
and have looked about me, saying:

HCOMA and
Tablet of Water.
NELAPR and
Water of Water.

5 *h

The Mighty Sounds have entered
into the Third Angle,

NANTA and
Tablet of Earth.
CABALPT and
Earth of Earth.

6th

The Spirits of the Fourth Angle
are Nine, mighty in the Firma-
ment of Waters.

BITOM and
Tablet of Fire.
RZIONR and

Fire of Fire,

7th

The East is a House of Virgins
singing praises amongst the Flames
of First Glory.

Water of Air
LILACZA.

8th

The mid-day, the First, is as the
Third Heaven made of Hyacin-
thine Pillars,

Earth of Air
AIAOAI,

9th

A mighty Guard of Fire with two-
edged Swords naming:

Fire of Air
AOUVRRZ.

10th

The Thunders of Judgment and
Wrath are numbered, and are
harboured in the North in the
likeness of an Oak,

Air of Water
OBLGOTCA,

nth

The Mighty Seats groaned aloud
and there were five thunders
which flew into the East.

Earth of Water
MALADL

1 2 th

0 you that reign in the South and
are 28, the Lanterns of Sorrow,

Fire of Water
IAAASD,

13th

0 you Swords of the South which
have 42 eyes to stir up the Wrath
of Sin,

Air of Earth
ANGFOI.

14th

0 you Sons of Fury, the Children
of the Just which sit upon 24 seats.

Water of Earth
ANAEEM.

15th

0 Thou, the Governor of the First
Flame, under whose wings are
6739 which ewave.

< 33 ° >

Fire of Earth
OSPMNIR.

No. of

KEY

FIRST WORDS

GOVERNMENT

1 6 th

0 Thou, Second Flame, the House
of justice, which hast thy Begin-
nings in Glory,

Atr of Fire
NOALMR.

17 th

0 1 hou Third Flame, whose wings
are thorns to stir up vexation:

Water of Fire
VADALI

1 8 th

0 Thou mighty Light, and burn-
ing flame of comfort.

Earth of Fire
UVOLBXDO

Wherefore, unto the Tablet of AIR are attributed
the 3rd, 7th, 8th, and 9th KEYS. Unto the Tablet of
EARTH, the 4th, toth, nth, and 12th KEYS. Unto
the Tablet of EARTH, the 5th, 13th, 14th, and 15th
KEYS. And unto the Tablet of FIRE, the 6th, t6th,
and 17th and 18th KEYS.

So that, to invoke, for example, the Angels of the line
NAN FA of the Tablet of Union, thou shalt first read
the First and Second Keys, and then the Fifth Key,
and then employ the necessary Names.

And to invoke the Angels of the Lesser Angle
IDOIGO, Air Angle of the Tablet of Air, thou shalt
read the Third Key only, and then employ the neces-
sary Names.

But to invoke the Angels of the Lesser Angle
VADALI, Water Angle of the Tablet of FIRE, thou
shalt first read the Sixth Key, and then the 17th Key,
and after that use the necessary Names. Whereas, for
the Angle of FIRE OF FIRE therein, the Sixth Key
alone would suffice, as also for the King and Angelical
Seniors of that Tablet.

And so of the other Angles of the other Tablets,
these rules shall suffice.

Now, though these CALLS are thus to be employed
to aid thee in the Skrying of the Tablets in the Spirit
Vision, and in magical working therewith, yet shalt
thou know that they be allotted unto a much higher
plane than the operation of the Tablets in the Assiatic

< 33i >

World. And, therefore, are they thus employed in bring-
ing the Higher Light and the All-Potent Forces into
action herein; and so also, are they not to be profaned,
or used lightly with an impure or frivolous mind as
before said.

Also these CALLS may be employed in the invoca-
tion of the Chiefs of the Elementals according to the
title of the Book T associated therewith. And in this
case, it will be well to employ the names of the Arch-
angels Michael, Raphael, etc., and their inferiors. And
thou shalt understand that these Hebrew names are
more general as representing Offices; while those of the
Angelic Tablets are more particular as representing
Natures.

The Calls or Keys of the Thirty Aethers be all one in
form, only that the particular name of the Aether in
question is employed, such as ARN, ZAA, etc.

< 332 >

THE FIRST KEY

H reign over you 2 Saith the God of Justice 3 In power exalted above
l 0l Sonf Vorsag 2 Goho lad Balt 2 Lonsh

J The Firmament of Wrath: 2 In Whose hands 3 The Sun is as a sword
l CalzVonpho 2 Sobra Z~0l l{ Ror I Ta Nazps

4 And the Moon 2 As a thorough-thrusting fire: s Who measureth

l 0d Graa 2 Ta Malprg ^Ds Hol-Q

1 Your garments in the midst of my vestures 2 And trussed you together
x Qaa Nothoa Zimz 2 0d Commah

1 As the palms of my hands: 2 Whose seat S I garnished with the fire

x Ta Nobtoh Zien 2 Soba Tkil z Gnonp Prge

4 Qf gathering: 2 Who beautified 3 Your garments with admiration:

1 Aldi 2 Ds Vrbs 3 0bolek G Rsam

*To Whom I made a law govern the Holy Ones: 3 Who delivered you
1 Gas arm Ohorela 2 T aba Pit z Ds Zonrensg

'A rod 2 With the Ark of Knowledge. 3 Moreover Ye lifted up Your
% Cab 2 Erm ladnah ^PUafi Farzm

1 Voices and sware 2 Obedience and faith 3 To Him 4 That liveth and
l Znrza 2 Adna Gone 3 / adpU 4 Ds Horn Od

1 Triumpheth: 2 Whose beginning is not 3 Nor end cannot be: 4 Which
l Tok 2 Soba Ipam 3 LuIpamis 4 Ds

^hineth as a flame in the midst of your palace 2 And reigneth

1 Loholo * Vep Zomd Poamal 2 0d Bogpa

^Amongst you as the balance 2 Of righteousness and truth. 3 Move
l Aai Ta Piap 2 Piamol Od Vaoan s Zacare

^Therefore and show yourselves: -Open the mysteries of your

l (e) Ca Od Zamran 2 Odo Gicle

Creation. 2 Be friendly unto me 3 For I am ^ 4 The servant of the same
x Qaa 2 Zorge 3 Lap Zirdo 4 Noco

4 Your God, ^The true worshipper of 3 The Highest.
x Mad 2 Hoath 2 Iaida.

TABLET OF UNION.

•( Or Sobolo; I am not certain which.)

TABLET OF UNION

£

X

A

R.

p

H

c

O

M

A

N

A

N

T

A

B

i

T

o

M

< 333 >

THE SECOND KEY

Gan the Wings of the Winds Understand your voices of wonder
1 Adgt Vpaah Zong 2 0m F amp Said

3 Q You the Second of the First 2 Whom the burning flames 3 Have framed
i Virl-V L 2 Sobam lal-Prg z J-Za-Zaz

1 Within the depth of my jaws: 2 Whom 3 I have prepared as cups for a
ipi-A dph 2 Casar?na z Abramg Ta Talho

^Wedding 2 Or as the flowers in their beauty 3 For the Chamber of the
l Paracleda ~Q Ta Lorslq Turks 3 Ooge

Righteous. ^Stronger are your feet 3 Than the barren stone 4 And
1 Baltoh 2 Givi Chis Lusd 3 0rri 4 Od

J Mightier 2 Are your voices than the Manifold Winds. 3 For ye are
1 Micalp 2 Ckis Bia Ozongon 2 Lap

3 Become 2 A building such as 8 Is not save in the mind of the
l Noan 2 Trof Cots Ta & Ge 0 Q Manin

1 All-Powerful 2 Arise, 3 Saith the First. 4 Move* ^Therefore, G Unto
l Ia~Idon 2 Torzu 3 Gohe L 4 Zacar S (F) Oa fi C

*Thy servants. 2 Show yourselves 3 In power and make me 4 A strong seer
1 Noqod 2 Zamran 3 Micalzo Od Ozazm 4 Vrelp

J Of things* for I am of Him 2 That liveth forever.

l Lap Zir H Q-lad.

Rules Letters E. H. N. B. of Tablet of Union

THE THIRD KEY

1 Behold 2 Saith your God. 3 I am a Circle 4 0n Whose Hands stand Twelve
l Micma 2 Goho Mad 2 Zir Corns elha 4 Zien Biah Os

1 Kingdoms. 2 Six are the Seats of Living Breath* 3 The rest are as

1 Londoh 2 Norz Chis Othil Gtgipah B Vnd-L Chis ta

l Sharp Sickles 2 0r the Horns of Death* •Wherein the creatures of Earth
J Pu-Im 2 Q Mospleh Teloch 2 Qui-I-N Toltorg

^Are andarenot 2 ExceptMineown Hands 3 WhichaIsosleep 4 And shall rise,
l Chis I Chis-Ge 2 ln Ozien z Ds T Brgdo 4 0d T orzuL
Un the first I made you ^Stewards and placed 3 You in seats Twelve of
3 / Li E 01 2 Baharg Od Aala 3 TkUn Os

Government* Giving unto 3 Every one of you 4 Power successively 5 Over
1 Neiaab 2 Dluga Vonsarg 3 Lonsa 4 Cap-Mi Alt *Vors
l Four Five and Six* ^he True Ages of Time : 3 To the intent that from
l CLA 2 Homil Cocasb 3 Fafen

< 334 >

iThe Highest Vessels 2 And 8 The corners of 4 Your governments

ijzizop 2 Od 3 Miinoag *De Gnetaab

! Ye might work My power : 2 Pouring down s The Fires of Life and Increase
i-Vaun 2 Na-Na-E-El 3 Panpir 4 Malpirg

Continually upon the Earth. 2 Thus ye are become 3 The Skirts of
1 Pild Caosg 2 Noan 3 Vnalah

‘Justice and Truth. 2 In the Name of the Same 3 Your God 4 Lift up, 5 I say
iBdt Od Vaoan, 2 Do-0-l-A p 3 Mad *Gokolor 5 Gohus
‘Yourselves. 2 Bchold His mercies 3 Flourish 4 And His Name is become
l Amiran 2 Mtcma Ichusoz 3 Co-Ccicotn ''Od Do-O-A-In A out
‘Mighty 2 Amongst us, 3 In Whom we say: 4 Move, '’Descend and
1, Mico-Olz 2 A-Ai-Om 3 Casarmg Gohia *Zacar 5 Vniglag Od
‘Apply yourselves unto us, 2 As unto the Partakers of 3 The Secret W isdomof
l Im-Va-Mar Pugo *Plapli 3 Ananael

‘Your Creation.

^a-A-An.

EXARP, AIR.

THE FOURTH KEY

‘I have set 2 My feet in a The South 4 And have looked about me s Saying:

1 OthU 2 Lusdi 3 Babage 4 0d Dorpha *Gohol

2 Are not ‘The Thunders of Increase s Numbered 4 Thirty- three

1 G-Chis-Ge -'Avavago 3 Cormp 4 PD

‘Which reign 2 In the Second Angle? 3 Under Whom 4 I have placed
1 DsSonf 2 Vi~Vi-Iv s Casarmi 4 0aU

‘Nine Six Three Nine 2 Whom None “Hath yet numbered but One:

1 MAPM 2 Sobam Ag 3 Cormpo Crp L

‘In Whom 2 The Second Beginning of things 3 Are and wax strong,

'Casarmg 2 Cro-Od-Zi *Chis Od Vgeg

‘Which also successively 2 Are the a Numbers of Time 4 ,And their powers
‘ DsTCapimali 2 Chis 3 Capimaon 4 Od Lonshin

‘Are as the first 2 4 5 6. 3 Arise 4 Ye Sons of Pleasure. 5 And visit the Earth:

iCkis Ta L-0 % CLA 3 Torz u 4 Nor- Quasahi s Od F Caosga
‘For I am the Lord 3 Your God 2 Which is 4 And liveth for ever.

‘ BagleZire 2 Mad 3 Ds I *Od ApUa.

‘In the Name of the Creator, 2 Move and 3 Show yourselves

'Do-O-A-Ip Qaal 2 Zacar Od *Zamran

‘As pleasant deliverers 2 That you may praise Him :, Amongst
1 ObeUsong 2 Rest-El Aaf

< 335 >

l The Sons of Men.

l Nor- Moiap .
HCOMA, Water.

THE FIFTH KEY

2 The Mighty Sounds 2 Have entered 3 Into the Third Angle 4 And
l Sapah 2 Zimii B D U-UV *Od

*Are become 2 As Olives 3 In the Olive Mount 4 Looking with gladness

l Noas 2 Ta Qanis

1 Upon the Earth 2 And 3 Dwelling in
1 Cao/g 2 Od z Faonts

% As continual comforters. 2 Unto whom
1 Ta Blior 2 Casarm

3 Adroch 4 Dorphal

4 The brightness of the Heavens
4 Piripsol

3 I fastened 4 Pillars of Gladness
S A-M-Ipzi 4 Nazarth

1 19 “And gave them 3 VesseIs 4 To water the Earth 6 With all her creatures:

l AF 2 0 d Dlugar z Zizop 4 ZlidaGaosgi
1 And “They are the ^Brothers 4 Of the First
x Od 2 Z Ckis 3 £ Siasch 4 L

*And the beginning of their own 2 Seats 3 Which
1 Od Iaod 2 Tktld

Continual Burning Lamps 2 6, 9, 6, 3, 6
1 Hubar

*Are as the First,

1 Chis Ta La
therefore come ye

*Tol Torgt
5 And the Second
*Ta-Vi-U

are garnished with
3 Z>j

3 Whose Numbers
2 F E 0 A L ®Soba Cormfa

£ The Ends, 3 And the Content 4 Of Time

2 Vls *Qd Q- 4 Cocasb

2 And obey your creation. 3 Visit us 4 In peace

HE) CaNits

2 0 d Darbs Qaas A F 4 Etkarzi

L And comfort. ^Conclude us 3 Receivers of 4 Your Mysteries. 5 For why?

1 Od Bliora 2 Ia-Ial s Ed~N as 4 Cicles ^Bagle

^ur Lord and Master is the All One!

'Ge-lad I L
NANTA, Earth.

THE SIXTH KEY

J The Spirits of 2 The Fourth Angle 3 Are Nine, 4 Mighty in the Firmament
1 Gah 2 S Diu 3 Chis Em 4 MicalzoPH~

*Of Waters: 2 Whom the First hath planted 3 A Torment to the Wicked
1 Zin 2 Sobam El Harg 3 Mir Babaian

J And 2 A Garland to the Righteous: 3 Giving unto them Fiery Darts
1 0 d 2 Obloc Samvelg n Dlugar Malprg

x To Vanne 2 The Earthy 3 And 6, 9, 9 ^Continual Workmen
Mr 2 Caosgi * 0 d 4 A C A M r >Canal

< 336 >

1 Whose courses visit 2 With comfort 3 The Earth, 4 And are in government
X S obol Zar F 2 B Hard z Caosgi 4 0d Chisa N etaab

J And continuance as 2 The Second 3 And the Third, 4 Wherefore,
l 0d Miam Ta 2 Viv [i 0d D *Darsar

*Hearken unto my voice, 2 I have talked of you 3 And I move you

^Solpetk Bi-En 2 B-Ri-Ta z OdZacam

Hn power and presence: 2 Whose 3 Works 4 Shall be a Song of Honour
^G-Micalza 2 Sobol 3 Atk A Trian Lu-Ia He

hAnd the praise of your God, 2 ln your creation,
l 0d Ecrin Mad 2 Qaa-On ,

BITOM, Fire,

THE SEVENTH KEY

1 The East £ Is a House of Virgins 3 Singing praises 4 Amongst the Flames
1 Raas 2 1 Salman Paradiz 3 0e-Crimi A Aao lal-

*Of First Glory, ^Wherein 3 TheLord hath opened His mouth 4 And they are
1 Pir-Gah # 2 j Qui-In 3 Enay Butman k Od l

1 Become 2 zB 3 Living Dwellings 4 In whom G The Strength of Man
1 Noas 2 NI 3 Paradxal A Gasarmg r, V gear

^ejoiceth 2 And 3 They are apparelled with 4 Ornaments of brightness
1 C hirlan 2 Od 3 Zonae 4 L ucif tian

1 Such as work 2 Wonders on ail Creatures, 3 Whose Kingdoms 4 And
1 Cors Ta Vaul 2 Zirn Tot Hami *Sobol Ondoh A 0d
1 Continuance 2 Are as 3 The Third 4 And Fourth, 5 Strong Towers G And
miam 2 Chis Ta 3 Z> A 0d Es *V-Ma-Dea 6 Od
1 Places of Comfort, 2 The Seat of Mercy 3 And Continuance,

I Pi- B liar 2 OthU Rit z 0d Miam

’Oye Servants of Mercy 2 Move, 3 Appear, 4 Sing praises 5 Unto the Creator!

1 G-Noqol Rit 2 Zacar 3 Zamran 4 Oe-Crimi Xy Qaada ,

4 And be mighty 2 Amongst us! 3 For to 4 This Remembrance
x 0d Q-Mtcaolz 2 Aaiom s Bagle 4 Papnor

Ts given power, 2 And our strength 3 Waxeth strong 4 In Our Comforter!

I I Dlugam Lonshi 2 Od Vmplij z V-Ge-Gt 4 Bigliad

Water of AIR,

(* Note: IALPRG “Burning Flames” in the Second Call, — I,R.)

THE EIGHTH KEY

l TheMid-Day, 2 TheFirst, 3 Is as the Third Heaven 4 Madeof Hyacinthine
l Bazm 2 Elo 3 / Ta Piripson 4 0ln Nazavabh

< 337 >

1 PiIIars 2 z6 3 In whom the Elders 4 Are become strong, 5 Which I have
2 OX 3 Casarmg Vran 4 Chis Vgeg 5 Ds

'Prepared 2 For My own Righteousness 3 Saith the Lord, 4 Whose long
1 Abramg 2 Baltoha 3 Goho lad 4 Soba

Continuance 2 Shall be as Buckles 3 To the Stooping Dragon 4 And like
l Mian 2 T rian T a Lolcis z Abai- V ovin 4 0d

1 Unto the Harvest of a Widow, 2 How many 3 Are there 4 Which remain in
l Aziagiar Riot 2 Irgil z Chis Da 4 Ds Pa- A ox

'The glory 2 Gf the Earth, s Which are, 4 And shall not see B Death until
1 Busd 2 Caosgo :i Ds Chis 4 0dlpUran ^TelochCacrg
1 This House 2 FaIl, 3 And the Dragon sink? Come away!

l Oi Salman 2 Loncho z 0d Vovina Carbaf 4 Niiso

'For the Thunders 2 Have spoken! 3 Come away! 4 For the Crown of the
1 Bagle Avavago 2 Gohon z Niiso 4 Bagle Momao

temple 2 And the Robe 3 of Him 4 That Is 5 Was 3 And Shall Be Crowned
1 Siaion 2 0d Mabza 3 1 ad 4 0 1 Mj e Momar

'Are Divided, Come! 3 Appear unto 4 The Terror of 5 The Earth
1 Pot Ip 2 Nits 3 Zamran 4 Ciaofi * Gaos go

'And unto our Comfort 2 And 3 0f such as are prepared,

1 Od Bliors 2 0d *Corsi Ta Ahramig*

Earth of AIR,

'A Mighty
1 Micaolz
1 Which have
l Ds Brin
1 Whose Wings are of
iSobol Vpaah Chis

THE NINTH KEY

2 Guard 3 Of Fire with Two-edged Swords 4 F!aming,

2 Bransg z Prgel Napea 4 Ialpor

2 Vials a Eight 4 Of Wrath B For two times and a half,
2 Efafa}e Z P 4 V onpho h Olani Od Obza

2 Wonnwood 3 And of the Marrow 4 Of Salt,

2 Tatan z Od Tranan 4 Baiie

'Have settled 2 Their feet in the 3 West 4 And are measured
l Alar 2 Lusda 3 Soboln 4 0d Chis Holq

'With their Ministers 2 9996 , 3 These gather up 4 The moss of the Earth
1 C Noqodi 2 CIAL 3 Vital Aldon 4 Mom Gaos go

'As the rich man 2 Doth his treasure, 3 Cursed 4 Are they whose
^Ta Las Ollor 2 Gnay Limlal 3 Amma 4 Chis Sobca
'Iniquities they are, 2 In their eyes are millstones 3 Greater than the Earth,
1 Madrid Z Chis 2 Ooanoan Chis Aviny z Drilpi Gaos gin

'And from their mouths run seas of blood, 2 Their beads 3 Are covered
x 0d Butmoni Farm Zumvi Cnila 2 Dazis z Ethamza

< 338 >

1 With diamonds 2 And upon their hands 3 Are 4 Marble sleeves,
'Cktidao 2 Od Mire Ozol Khis 4 Pidiai Colled,

4 Happy is he on whom ^hey frown not. 3 For why?

1 Vlcinina Sob am 2 Vdm ^Bagle?

*The God of Righteousness 2 Rejoiceth in them, 3 €ome away! 4 And not
1 Iad Baltoh 2 Chirlan Par * 3 Niiso 4 0d Ip

l Your vials 2 For the time is 3 Such as requireth comfort,

1 Efafafe 2 Eagle A Cocasb 1 s Cors Ta Vnig Blior.

Fire of AIR,

THE TENTH KEY

J The Thunders of Judgment and Wrath 2 Are Numbered 8 And

x Coraxo 2 Chts Cormp % 0d

l Avt harboured 2 In the North in the likeness 3 0f an Oak 4 Whose branches
l Blans 2 Lucal Aziazor 3 Paeb 4 Sobol Ilonon

*Are Hz 3 Nests 4 0f Lamentation 5 And Weeping, e Laid up for the Earth,
1 Chis 2 0P 3 Virq 4 Eophan Zi 0d Raclir G Maasi Bagle Caosgi,

1 Which bum night 2 And day: 3 And vomit out 4 The Heads of Scorpions
1 Ds lalpon Dosig 2 0d Basgim , z 0d Oxex 4 Dazis Siatris

J And Live Sulphur, 2 Mingled with Poison, a These be 4 The Thunders
1 Od Salbrox t 2 Cinxir Faboan B Unal Ckis 4 Gonst

1 That 2 5678 s Times 4 (in ye 24th part) of a moment roar

l Ds 2 DAOX *Cocasg 4 Ol Oanio Yorb

l With an hundred mighty earthquakes 2 And a thousand times

l Vohtm Gizyax 2 0d Math Cocas g

*As many surges 2 Which rest not 3 Neither 4 Know any 5 Echoing
1 Plosi Molvi 2 Ds Page Ip 3 Larag 4 0m Drain 5 Matorb
4 Time herein, 2 0ne rock 3 Bringeth forth a thousand 4 Even as
Cocasb Emna 2 L Patralx 2 Yolci Math 4 Nomig

^The heart of man doth his thoughts, 2 Woe! a Woe! Woe! Woe!

l Monons Olora Gnay Angelard 2 Okio 2 Ohio Ohio Ohio

^Woe! Woe! 2 Yea Woe! 3 Be to the Earth, 4 For her iniquity Ns, e Was,
1 Ohio Ohio 2 Noib Ohio 2 Caosgon 4 Bagle Madrid *\I 6 Zir
J And shall be great, 2 Come away! 3 But not your mighty sounds,

l 0d Ckiso Drilpa 2 Nits o 2 Crip Ip Nidali-

Air of WATER,

THE ELEVENTH KEY

l The Mighty Seat 2 Groaned aloud 3 And there were 4 Five B Thunders
1 Oxiayal 2 Holdo 3 0d Zirom 4 0 5 Coraxo

< 339 >

1 Which 2 Flew 3 In to the East, 4 And the Eagle spake, 1 5 And cried with a loud
1 Ds 2 Zildar 3 Raasy 4 Od Vabzir Camliax Od Bahai
1 Voice: 2 Come away! 3 And they gathered themselves together and
2 Niiso 3 ^

1 Became 2 The House of Death, 3 0f whom it is measured, 4 And it is as
2 Salman T clock ^Casarman Ilolq A 0d T 1 Ta

x They whose Number is 31. 2 Come away! 3 For I have prepared for you
X Z Soba Cormf I GA 2 Niiso B Bagle Abramg

1 A place, 2 Move therefore 3 And show yourselves. 4 0pen the Mysteries
l Noncp 2 Zacar (E) Ga B 0d Zamran 4 Odo Cicle

4 0f your creation! 2 Be friendly unto me 3 For I am the servant of
1 Qaa 2 Zorge 3 Lap Zirdo Noco

*The same your God, 2 The true worshipper of the Highest,

1 Mad 2 H oath I aida ,

Earth of WATER,

THE TWELFTH KEY

1 0 You that reign in the South 2 And are 3 28 4 The Lanterns of Sorrow,
1 Nonct Ds Sonf Babage 2 0d Chis 3 0B *Hubardo Tibibp
1 Bind up your girdles 2 And visit us! 3 Bring down your Train 4 j663,
1 Allar Atraah 2 0d Ef 3 DrixFafen 4 MIAN

J That the Lord may be magnified, 2 Whose Name amongst you 3 Is W 7 rath,
1 Ar Enay Ovof 2 Sobol Ooain 3 7 Vonph

1 Move, 2 l say, 3 And show yourselves, 4 Open the Mysteries of your
1 Zacar 2 Gohus B 0d Zamran *Odo Cicle

1 Creation, £ Be friendly unto me! 3 For I am the servant 4 0f the same
x Qaa 2 Zorge 3 Lap Zirdo Noco

4 Your God, 2 The true worshipper of the Highest,

1 Mad 2 Hoat h laida ,

Fire of WATER,

THE THIRTEENTH KEY

*0 You Swords of 2 The South 3 Which have 4 42 5 Eyes to stir up the Wrath
1 Napeai 2 Bab age B Ds Brin 4 VX & Ooaona Lring Vonph

*0f Sin: 2 Making men drunken, 3 Which are empty, 4 Behold the Promise of
1 Doalim B Eolis Ollog Orsba 2 Ds Chis Affa 4 Micma Isro
1 God and His power, 2 Which is called amongst you a Bitter Sting!

l Mad Od Lonshi Tox m 2 Ds 1 Vmd Aai Grosb

*Move 2 And 3 Show yourselves, 4 0pen the Mysteries of s Your Creation.
J Zacar 2 0d 3 Zamran A Odo Cicle 6 Qaa

< 34 ° >

x Be friendly unto me!
l Zorge

x The true worshipper
l Hoath

Air of EARTH,

* “Lonshi Tox 5> means

2 For I am the servant of
2 Lap Zirdo Noco
2 0 f the Highest.

Haida ,

‘The power of Him/ 1

3 The same your God,

mad

THE FOURTEENTH KEY

i 0 You Sons of Fury, 2 The Children of the Just, 3 Which sit upon *24
1 Noromi Bag hie 2 Pasks Oiad *Ds Trint Mire 4 OL
1 Seats, 2 Vexing all creatures 3 0 f the Earth 4 With age, 5 Which have under
l Thil 2 Dods Tol Hami 3 Caosgi A Homin *Ds Brin Orock
You 1 i6j6. 2 BehoId the Voice of God! 3 The Promise of Him Who is
l QUAR 2 Micma Bialo lad 3 Isro Tox Ds I

1 Called amongst you 2 Fury or Extreme Justice. 3 Move and show your-
x VmdAai 2 Baltim z Zacar Od Zamran

1 selves, 2 0 pen the Mysteries of 3 Your Creation, 4 Be friendly unto me.

2 Odo Cicle *Qaa *Zorge

*For I am 2 The servant of the same your God, 3 The true worshipper of
1 Lap Zirdo 2 Noco Mad 3 Hoath

The Highest.

Haida.

Water of EARTH.

THE FIFTEENTH KEY

!0 Thou, 2 The Governor of the First Flame, 3 Under Whose Wings 4 Are
His 2 Tabaan L Jal-Prt 3 Casarman Vpaahi A Ckis

1 6739 £ Which weave 3 The Earth with dryness: 4 Which knowest the great
x Z)yli?G 2 Ds Oado 3 Caosgi Or s cor 4 Ds Omax

x Name Righteousness 2 And the Seal of Honour! 3 Move and show
1 Baeouib 2 0 d Emetgis laiadix 3 Zacar Od Zamran

1 Yourselves! 2 0 pen the Mysteries of your Creation. 3 Be friendly unto me,
2 Odo Cicle Qaa B Zorge

x For I am 2 The servant of the same your God, 3 The true worshipper of
1 Lap Zirdo 2 Noco Mad ^ II oath

x The Highest,

Haida .

Fire of EARTH.

THE SIXTEENTH KEY

x 0 Thou of the Second Flame, 2 The House of Justice, 3 Who hast Thy
His Viv lalprt 2 Salman Balt ^Ds A

< 341 >

'Beginning in Glory, 2 And shall comfort the Just, 3 Who walkest on
1 Cro-Odzi Busd 2 Od Bliorax Balit 2 Ds Inst

'The Earth with Feet ^8763, s Which understand and separate creatures.

'Caosgi Lusdan -EMOD 3 Ds Om Od Tliob

’Great art Thou ‘In the God of Conquest. 3 Move and show yourselves!

1 Drilpa Geh Us 2 Mad ZUodarp 3 Zacar Od Zamran

’Open the Mysteries of 2 Your Creation. 3 Be friendly unto me! 4 For
1 Odo Cicle 2 Qaa 3 Zorge *Lap

’I am the servant of 2 The same your God: 3 The true worshipper of
'Zirdo Noco 2 Mad 3 H oath

'The Highest.

1 Iaida.

Air of FIRE.

THE SEVENTEENTH KEY

’O Thou Third Flame 2 Whose Wings are Thorns 3 To stir up vexation:

1 Ils D lalpirt 2 Soba Vpaak Chis Nanba 3 Zixlay Hods eh

’And Who hast *7336 3 Living Lamps 'Going before Thee:

l 0 d Ds Brim -TAXS Mlubardo Mas tax list

’Whose God is Wrath 2 In Anger. 3 Gird up Thy Loins 'And hearken.

'SobaladI Vonpho 2 Vnph 3 Aldon Dax II * 0 d Toatar.
’Move and show yourselves. 2 0 pen the Mysteries of 3 Your Creation.

l Zacar Od Zamran 2 Odo Cicle 3 Qaa

’Be friendly unto me. 2 For I am 3 The servant of 'The same your God:

l Zorge 2 Lap Zirdo 3 Noco 4 Mad

’The true worshipper of 2 The Highest.

l Hoath 2 Iaida.

Water of FIRE.

THE EIGHTEENTH KEY

’0 Thou ‘Mighty Light 'And Burning Flame of 'Comfort which openest
l Ils 2 M icaolz Olprt s 0 dlalprt *Bliors Ds Odo

’The Glory of God 2 Unto the Centre of the Earth, 3 In Whom the '6332
1 Busdir Oiad 2 Ovoars Caosgo 3 Casarmg A ERAN

'Secrets 2 0 f Truth have their abiding, 3 Which is called 'In Thy Kingdom
1 Laiad 2 Brims Cafafam 3 Ds I Vmd *Aqlo Adohi
’Joy 2 And not to be measured. 3 Be Thou a Window of Comfort unto me.

’A/oz 2 0 d Ma-Of-Fas 3 Bolp Como Bliort Pambt

’Move and show yourselves. 2 0 pen the Mysteries of 3 Your Creation.
l Zacar Od Zamran 2 Odo Cicle >Qaa

< 342 >

1 Be friendly unto me, 2 For I am the servant of 3 The same your God,
^Zorge 2 Lap Zirdo Noco s Mad

‘The true worshipper of 2 The Highest.

l Hoath 2 Iaida.

Earth of FIRE.

These first eighteen CALLS are in reality nineteen—
that is nineteen in the Celestial Orders, but with us,
that First Table hath no CALL and can have no CALL
seeing it is of the GOD-HEAD.

Thus, then, with us it hath the number of “o”,
though with them, that of “i” (even as the first Key of
the Tarot is numbered “o”) ; and therefore, that which
is with us the eighteenth KEY, is with them the
nineteenth.

After these first eighteen, follow the CALLS and
KEYS of the AIRES or 30 AETHERS, which are the
same in substance, though varied by the NAME be-
longing thereto.

I.

LIL

n. ICH

21.

ASP

2.

ARN

12. LOE

22.

LIN

3 *

ZOM

13. ZIM

2 3 -

TOR

4 *

PAZ

14. VTA

24.

NIA

5 -

LIT

15. 0 X 0

2 5 -

VTI

6.

MAZ

16. LEA

26.

DES

7 -

DEO

17. TAN

27.

ZAA

8. ZID

18. ZEN

28.

BAG

9 -

ZIP

19. POP

29.

RII

IO.

■ZAX

20. CHR

30 -

TEX

THE CALL

OF THE

THIRTY AETHYRS

‘The Heavens which dwell in 2 The First Aire 3 Are Mighty in the
l Madnaax Ds Praf 2 LIL 3 Chis Micaolz

‘Parts of the Earth 2 And execute the Judgment of the highest! Unto
1 Saanir Caosgo 2 Od Fisis Balzizras laida

< 343 >

§

1 Yoa it is said : 2 Behold the Face of your God, 3 The Beginning of

onca Gohulim 2 Micma Adoian Mad a Iaod

'Comfort, 2 Whose Eyes are the Brightness of the Heavens* 3 Which

1 Bliorb 2 Soba Ooaona Chis Luciftias Piripsol 3 Z)r

Provided 2 You for the Government of Earth 3 And her Unspeakable
l Abraassa 2 Noncj Netaaib Caosgi z 0d Tilb Adphaht

1 Variety, 2 Furnishmg you with a Power Understanding 3 To dispose all
l Damploz 2 Tooat Noncf G Micalz Oma 2 Lrasd T ol

things according to 2 The Providence of Him 3 That sitteth on the Holy
1 Glo Marb 2 Yarry 3 Idoigo

throne: 2 And rose up in the Beginning saying: 3 The Earth

2 0d Torzulp Iaodaf Go hoi 3 Gaosga

x Let her be governed £ By her parts and let there be 3 Diviston in her
1 Tabaord 2 Saanir Od Christeos 3 Yrpoil Tiobl

*That the glory of her 2 May be always drunken 3 And vexed in itself.

1 Bus dir Tilb 2 N Gain Paid Orsba 2 0d Dodrmni Zylna .

x Her course let it round (or run) 2 With the Heavens, and as

1 Ehap Tilb Farm 2 Gi PiripsaXj Od Ta

*An handmaid let her serve them. 2 0ne season* let it confound another
jurist Booapis 2 L Nibm Ovcho Symp

x And let there be no creature 2 Upon or within her 3 0ne and the same.

r 0d Christeos Ag Toltorn 2 Mire Q Tiobl 3 £ El

1 A11 her members 2 Let them differ in their qualities* 3 And let there be
1 T ol Paombd 2 Dilzmo As Plan 3 0d Christeos

*No one creature equal with another. 2 The reasonable creatures of
1 Ag L Toltorn Parach A symp 2 Cordziz

'The Earth* or Man, 2 Let them vex and weed out one another: 3 And

2 Dodpal Od Fijalz L Smnad n 0d

'Their dwelling places 2 Let them forget their names. 3 The w r ork of Man
1 Fargt 2 Bams Omaoas 3 Conisbra

'And his pomp 2 Let them be defaced. 3 His buildings* let them become
x 0d Avavox 2 Tonug 2 Orsea Tbl Noasmi

'Caves 2 For the beasts of the field! 3 Confound her understanding with
1 T abges 2 levitkmong 3 U nchi Omp Tibi

'Darkness, 2 For why? 3 It repenteth Me that I have made Man.

1 0rs 2 Bagle ^ Moo oak 01 Cordziz .

'One while let her be known, 2 And another while a stranger. ^Because
l L Capimao Ixomaxip 2 0d Cacocasb Gosaa ^Baglen

< 344 >

l Sht is the bed of an harlot, 2 And the dwelling place of 3 Him that is
1 Pii Tianta A Babalond , 2 0d Faorgt a Teloc Vo-

1 Fallen*

Vim.

H) Ye Heavens, Arise! 2 The Lower Heavens beneath you,

l Madriiax Torzu 2 0adriax Orocha

1 Let them serve you! ^Govern those that govern. 3 Cast down such as
l Aboapri 2 Tabaori Priaz Ar Tabus 3 Adrpan Cars Ta

l Fall. 2 Bring forth with those that increase, 3 And destroy the rotten.

J Dobix Holcam Priazi Ar Coazior

*No place let it remain in one number.

1 Pipit Paaoxt Sa La Cor
x The Stars be numbered.

1 Aotveae Cormpt.

1 Arise! Move! 2 And appear before 3 The Covenant of His Mouth

l Torzu Zacar 2 Od Zamran Aspt 3 Sibsi Butmona

l Which He hath sworn 2 Unto us in His Justice. 3 0pen the Mysteries of
l Ds Surzas 2 Tia Baltan . *Odo Cicle

4 Your Creation 2 And make us Partakers of 3 The Undefiled Knowledge.
1 Qaa 2 0d Ozozma Plapli 3 ladnamad .

^Od Quash Qting.
2 Add and diminish until
2 Vml Od Prdzar Cacrg

Footnote: In Equinox Volume 5 , Aliester Crowley has published a
series of visions, using the Calls of the Thirty Aethyrs in order to in-
vestigate and thus ascertain the nature of these Aethyrs.

< 345 >

PART FOUR
THE CONCOURSE
OF

THE FORCES

ENOCHIAN OR ROSICRUCIAN CHESS

This is one of the sub-divisions of the Angelic system
of Tablets about which, sad to say, very little can be
said. No one in the Order, or my Temple, seemed to
know anything about it. Whether this same condition
applies to the other Temples is hard to say, though,
from conversation with certain of the Adepti of those
Temples, I gather the same conditions there prevailed.
Nothing that was of practical value, as throwing any
light on the nature and function of the game, was
thrown on the subject by any of the Order members
within the sphere of my acquaintance. It is probable
that the knowledge of this system died with the early
members. All that I ever heard were fulsome praises
of its remarkable divinatory capacity, together with
quite a few amusing comments by those who mani-
festly knew nothing about it, though no precise indica-
tion was conveyed as to its procedure. On two of three
occasions I have asked Adepti of the rank of © — 0
to play a game with me using my chess pieces and
boards, though each politely backed out of the invita-
tion. Also the unmounted state of the Order chess-
pieces was a clear indication that they had never and
could never have been employed — like other aspects of
the Order teaching. And the actual documents on the
subject that were shown to me were vague and obvi-
ously incomplete, giving no indication as to the true
nature of this matter. No doubt it was intended, by

< 346 >

those who wrote the papers and devised the system,
that the Adept should apply his own ingenuity to the
bare-bones provided of the game, and formulate from
that skeleton outline, as from the Enochian Tablets
themselves, a complete system of initiation, and a pro-
found magical philosophy. It is not therefore my
intention to say very much about Rosicrueian chess,
although it can be stated that the perspicacious student
will divine ideas of great import and discover a depth
of magical significance hidden under the cloak of an
apparently trivial game.

However, the student who has mastered the fore-
going sections of the Book of the Concourse of the
Forces will no doubt be able to divine the relationship
existing between the profundities of the Enochian
Tablets and this chess-game. It will have been neces-
sary as a preliminary step to have become perfectly
familiar with the attributions of the Squares, so that
any pyramid can be built up instantaneously in the
imagination too. By this, I mean, that while playing a
chess-game, the movement of a piece from one square
to another should provide much material for thought,
for the squares on the boards, as on the Tablets, may
be formulated as Pyramids. Some experience, also, in
employing the Pyramids for skrying in the Spirit-
Vision will be required before any real appreciation of
Enochan chess can be acquired.

In this game, the pieces are Egyptian god-forms, and
the boards are certain adaptations of the Enochian
Tabelts. The Tablet of Union, however, is not used.
Tablets are reproduced as Chess-boards minus the
Great Central Cross, the Sephirotic Cross, and the
Kerubic Squares over the Calvary Cross in each Lesser
Angle. This leaves only the Servient squares in each of
the Four Lesser Angles — sixteen in number, which gives
us sixty-four squares per board — the number of squares
in the ordinary chess-board.

One of the papers written by Greatly Honoured
Fratre N.O.M., gives a short history of Chess as it was

< 347 >

derived from the Indian Chaturanga, the Persian
Shatranji, and the Arabic Chess. But since it contains
very little that is of any practical import, I have
thought better not to include it.

A few words now as to the nature of the Boards.
The Boards consist of the purely elemental part of each
Tablet. There is nothing in the symbolic structure of
the Board to suggest the operation of the Spirit in any
of it saspects through the Elements. This operation of
the Spirit and its potencies, however, is indicated not
by the squares, but by the pieces and their movements
over the board.

To be of any real magical value, the board should be
a sort of Talisman or Flashing Tablet. That is, it should
be fully painted, showing all the triangles of the Pyra-
mids as brightly and as dashingly as possible. The little
flat squares shown at the summit of the Pyramid, indi-
cating the throne of the god-form, are not necessary on
these boards. The triangles are completely formed, and
the resulting pyramidal shape is not truncated. The four
Angles of each Tablet will thus stand out quite brightly,
since the elemental colour of the quarter will show its
nature, even though the triangles of yellow, blue, black
and red will jostle each other cheek by jowl. When fully
painted, the board is most impressive as a flashing
Tablet. The student may know he has done his work
properly when there appear white flashings at the
angles of the squares. This is important, for the object
of a flashing Tablet is to attract an appropriate type of
force. And if these chess-boards are made as Flashing
Tablets, they will automatically attract force and their
utilisation will become the more significant. In brief,
each square is, as it were, the name and symbolic
address of a different Angelic force. The flashing squares
will attract the commencement of the operation of that
type of Angelic power, and the movement of the Chess
God- forms over the squares may produce even brighter
flashes and indicate the operation of the divine forces

< 348 >

therein. With these hints the student is left to work this
out for himself.

There will be, in short, four different Boards, Each
is representative of one of the Four Quadrangles or
Watch-towers of the Elements, and the Angelic Names
on the latter will be implied on the Boards even al-
though no letters or Names are painted on them. The
use of any of the four Boards will depend upon par-
ticular purposes, and the attributions of Elements as
in the diverse schemes of Divination will determine
which of the four boards must be used at any given
time. In Tarot, the Element of Air, the Sword suit,
indicates Sickness and Sorrow and unhappiness gen-
erally. Hence, in Enoch ian chess, for diving for some
such question as touches upon trouble or unhappiness
the Air Board would be employed. 1 he Fire Board will
represent the Tarot suit of Wands, implying swiftness,
energy, activity. The Water Board indicates the Tarot
suit of Cups of pleasure, happiness, merry-making, and
marriage. The Earth Board will refer to all material
plane matters of money, work, employment, occupa-
tion, and so forth.

The Four Boards of the Rosicrucian game, although
different, nevertheless agree in certain particulars. In
each board it is convenient to speak of the arrangement
of the Lesser Angles as an Upper and Lower Rank —
Air and Water forming the Upper Rank, and Earth
and Fire the Lower.

It is evident that the columns of the one Rank are
continuous with those of the other; and in this continu-
ity a certain regular rule is observable. Every column
of eight squares commencing in the Upper Rank is
continued below by a column of the opposite Element.

Thus the Fiery columns below invariably stand on
the Watery columns; the Watery on the Fiery; the
Airy on the Earthy; and the Earthy on the Airy.

A different arrangement of the horizontal Files or
Ranks of Squares is observable, and there is a difference
in the Upper and Lower Tablets.

< 349 >

In the Upper Tablets the Kerubic Rank of squares is
continuous with the Elemental Rank; and the Cardinal
is continuous with the Common sign Rank, whereas
in the lower Tablets of Earth and Fire the various
Ranks — Kerubic, Cardinal, etc., are continuous right
across the board.

The pieces employed are, as previously remarked,
Egyptian God-forms. A full set of chess-pieces numbers
twenty men and sixteen pawns. (Note the possible re-
lationship of the thirty-six pieces to the thirty-six
decanate cards of the Tarot.) The game is played by
four players, representing the Four Lesser Angles of
the Board, thus giving each player one set of five pieces
and four pawns. The five pieces represent the opera-
tion of the Spirit and Four Elemental Rulers — the Five
points of the Pentagram, the five letters of YHShVH,
and the Tarot Ace and Court Cards. The pawns are
their servants or vice-gerents. Strictly to be in order,
each of the twenty principal pieces represents a differ-
ent God-form, thus:

Fire set.

Air set.

Water set.

King — Kneph
Knight — Ra
Queen— Sati-Ashtoreth
Bishop— Toum
Castle — Anouke

King— Socharis
Knight — Seb
Queen — Knousou Pekht
Bishop — Shu Zoan
Castle — Tharpeshest

King — Ptah
Knight — Sebek
Queen — Thouerist
B i shop — H apimon
Castle — Shooeu-tha-ist

< 350 >

Earth set.

King — Osiris
Knight — Horns
Queen — Isis
Bishop — Aroueris
Castle — Nephthys.

However, this tends to confusion, creating in practice
far too complex a game. It will be found that four sets
of the same five god-forms will suffice. There are only
five major god-forms, the others being variations or
different aspects of those types. These are:

Osiris, bearing crook, scourge, Phoenix wand. He is
represented as sitting on a throne, silent unmoving. He
is the King and represents Spirit, the operation of the
Great Cross in the Tablets. He corresponds to the Ace
in Tarot, the root-force of any element.

Horns, a God with Hawk’s head, double mitre, and
standing upright, as though to stride forward. He is the
Knight of Enochian Chess and represents the opera-
tion of the ten-squared Sephirotic Cross in the Fire
Angle of any Tablet or Board, and corresponds to the
King in the Tarot, the figure astride a horse.

Isis, an enthroned Goddess with a Throne symbol
mounted on the vulture head-dress. In Rosicrucian
Chess, Isis is the Queen, and represents the operation
of the Sephirotic Cross in the Water Angle of any
Tablet. She corresponds to the Tarot Queen who is
shown seated on a throne.

Aroueris, a human shaped God, with a double mitre.
He is the Bishop in Enochian chess, and his form is that
of a standing figure, to indicate his swift action. He
represents the operation of the Sephirotic Cross in the
Airy Angle of any Tablet, and represents the Prince
or Knight of the Tarot — the figure driving a chariot.

Nephthys, a Goddess with an Altar or Crescent
symbol above the vulture head-dress. She is the Castle
or Rook of the Chess game. This piece is always repre-
sented as somewhat larger than the others, and is

<35i >

enclosed within a rectangular frame, within which she
is enthroned. Her office is the representation of the
operation of the Sephirotic Cross in the Earth Angle
of any Tablet, and represents the Princess or Knave
of the Tarot— the Amazon figure who stands alone.

These are the five principal forms used for each of
the four angles of the Board. Some difference should be
made in the tone of the colouring of the front or face
of the piece to indicate its angle on the board. Coloured
bands may suffice for this purpose. Moreover the back
of the piece — for it is customary to use flat pieces, not
round as in ordinary chess— should be painted in the
appropriate colour of the element it represents so as to
avoid confusion in the recognition of its power. Thus
the back of the King, as Osiris form, should be painted
white to represent Spirit, and this rule applies to all
four Kings in the four Angles. The Knight, Horus,
should be coloured red. The Queen, Isis, should be blue;
the Bishop, Aroueris, yellow, and the Castle, Nephthys,
should be black and set in a large frame. Each piece
should be cut about three inches high.

For practical use, these pieces should be mounted on
square wooden bases, and those bases painted in differ-
ent colours. It will be by the bases that their place on
the board may be recognised. For example, there are
four sets of Chess pieces to be set out in the four corners
of the board. Each piece is more or less like its corre-
sponding piece in some one of the other corners. The
pieces placed in the Air quarter of the board, therefore,
will be mounted on yellow bases. Those in the Water
Angle will have blue bases. The pieces in the Earth
Angle will have black bases, and those in the Fire
quarter will have red bases. Thus, as in the Four
Angelic Tablets, there results a minute sub-division of
the sub-elements of the Tablet. There will be an Osiris
piece, a King with a white back, on a yellow base, indi-
cating that he is a King belonging to the Air Angle.
He represents the sub-element of Spirit of Air, the most
spiritual and subtle phase of that element, the Tarot

< 35 2 >

Ace of Swords. A King with a blue base indicates his
place in the Watery Angle. A Queen, an Isis figure with
a blue back, set on a red base, shows that she is the
Queen of the Fire Angle, representing the Watery
Aspect of the Fire sub-element of any Tablet, the Queen
of Wands. A Bishop, yellow backed, mounted on a
black base, shows that he belongs to the Earth Angle,
as against a Bishop with a yellow base whose place is
in the Air Angle and who, therefore, corresponds to the
Prince of Swords in the Tarot pack. And so for the rest.

With but one or two slight exceptions, the pieces
move exactly as do the corresponding pieces in Chess.
The Queen here does not have the full liberty of the
board as she does normally, nor is she the most power-
ful piece on the board. Here she can only move to
every third square. This she can make in any direction,
horizontally, vertically, or diagonally — but only three
squares at any time. She can leap over intervening
squares, and take pieces on the third square from
wherever she stands. The other exception is that no
Castling is permitted.

The Pawns in this Enochian Chess represent the
God-forms of the four sons of Horus, the Canopic Gods.
Their attributions are :

Fire. Kabexnuv, mummy-shaped, hawk-headed, the
Knight’s pawn.

Water. Tmoumathph, mummy-shoped, dog’s head,
Queen’s pawn.

Air. Ahephi, mummy-shaped, ape-headed, the Bishop’s
pawn.

Earth. Ameshet, mummy-shaped, human-headed, the
Castle’s pawn.

The same rule for colouring the other pieces applies
to the pawns. Their backs should be painted in the
colour of the piece they serve. Thus the back of the
Knight’s pawn will be painted the colour of the Knight,
red. The base will be coloured according to the Lesser
Angle in which it is placed. So that in each of the Four
Angles you will have four pawns on bases in the colour

<353 >

of its sub-element. The Airy Angle, for example, will
have four pawns mounted on yellow bases. Those
pawns will have four different coloured backs to indi-
cate the piece, and therefore the element, which they
represent and serve.

The pawn moves only one square at a time, and not
two for the first move as in modern chess. The rule of
en passant does not apply here, although the regular
method of taking with pawn, via the diagonal, either
to right or left, holds equally well.

It will be noted that the King has no pawn. Since
he is Osiris, the other four pieces and their pawns are
his personal servants and vice-gerents. His place on
the board is always on the corner of the Lesser Angle,
where the corresponding Letters of Tetragrammaton
would be placed on the Angelic Tablets. On the four
corners of the board as a whole, therefore, will be
found the Four Kings. Identical in every way, they yet
differ in the colour of their bases, the colour of the
Angle which they rule. Some variation might be made
as to the posture of the God. For instance, the Fire
King could be cut as a standing figure, the Water King
sitting, and so forth. Let it be noted that on the corner
squares, two pieces will always be found. The King and
the piece corresponding to the Letter of the Angle
will occupy the same square.

A piece or pawn threatening, that is giving check, to
the corner square also checks the King as well as what-
ever other piece happens to be upon that square.

In setting up the pieces for play, the rule of Tetra-
grammaton on the Kerubic Square of the Tablets, has
application. That is, the order in which the letters of
the Name YHVH are placed on the uppermost squares
of the Servient Squares of any Lesser Angle, as reflected
from the Kerubic Squares above, also govern the plac-
ing of the pieces. The Bishop will be placed on the Vau
Square, the Queen on the Heh Square, the Castle on
the Heh final Square, etc. The student who has
thoroughly assimilated the principles involved in the

< 354 >

attributions of the Enochian Tablets will find all this
perfectly straightforward, and experience no difficulty
herein.

With regard to this injunction to set out the pieces
on the board following the prime player's setting,
whose chessmen are arranged according to the order
of Kerubs, note that the remaining three sets of pieces
are arranged, on any board, exactly in that order re-
gardless of the order of Kerubs in their Angle. That is
to say, if the prime player chooses an Earth of Water
setting, his pieces will be set out: King and Castle on
the corner square, then follow the Knight, Queen, and
Bishop. The other three sets of Air, Water and Fire
pieces on that board, are set out precisely in that order,
either horizontally or vertically as the case may be.

It thus follows that there may result sixteen possible
arrangements of pieces. That is, since there are four
Kerubic ranks on each board, and there being four
separate boards, the chess-pieces may be arranged on
the board in sixteen different settings. The reason for
any particular setting — if divination is the motive for
play — must depend on the prme player’s synthetic
grasp of the Order teaching. Let him remember that
there are sixteen figures of Geomancy, each with a
special and specific divinatory value. It should be re-
membered that these Geomantic figures are each under
the influence of a Zodiacal genius and a planetary
ruler. Not only so, but each is attributed to a Hebrew
letter, therefore to a corresponding Tarot Trump, with
its allocation to a sign and a constellation in the
heavens with all the hierarchical ideas that the latter
implies. Thus the playing of this game resumes the
whole philosophy of Magic.

The prime player must be guided in his selection of
boards not only by choice of element as previously
described, but by any one of these sixteen root signifi-
cations of Geomancy. For each one of these sixteen
figures may be applied to the sixteen Lesser Angles of
the Enochian Tablets and chess-boards. So that each

< 355 >

Air Anqle Wohr Ar\ql«

Bishop

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Cattle

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Dishop

Hawn

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/ \

feiwr\
/ \

IKwrv

Gistkz

Pawrv

Kn icjht

Pawr\

Queerv

Qua<zr\

/ \

Pawrv

\ /

*s7

f\niqh+

■pawrx

/ \

Pawr\

Rawr\

/ N

Hawr\
/ \

Pavurv
/ \

Raw/r\

/

Bishop

ftlvvn

/ \

\y

Que«:r\

\/

Kr\iqK+

/ \

\/

Caitte

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B i Shop

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fjartK Ai\qle. Pinr Ar\ql<z

SETTING OF THE ENOCH IAN CHESS-MEN

FOLLOWING THE AIR ANGLE OF THE FIRE TABLET
(The arrows indicate direction of play)

angle comes under the operation of a Geomantic ruler
and genius, and under the dominion of that portion of
the starry heavens corresponding to its Tarot trump.
The method of attributing the figures to the Angles is
identical with the process described for the squares of
both columns and ranks in the Lesser Angles. Thus
the Airy Lesser Angle of the Air Chess-board would be
Mutable (Airy) Air, referred to the Zodiacal sign
Gemini, and hence to the Geomantic figure of Albus,
which is a mercurial figure under the presidency of

< 356 >

Taphthartharath. The Watery Angle of the Air Tablet
would be Kerubic or Fixed (Watery) Air, which is the
Sign Aquarius, and the Geomantic figure of Tristitia,
attributed also to Saturn, and the ruler over it is Zazel.
The Earthy Angles of the Air Tablet, is elemental Air,
referred to the Geomantic figure of Fortuna Minor, also
a solar or Leo figure, ruled by Sorath. The fiery Angle
is Cardinal Air, the Zodiacal Sign of Libra, and Puella
would be the Geomantic figure, with a Venusian nature,
ruled by KedemeL

The same principle is involved in allocating the
Geomantic figures to the other Tablets and angles. The
magical and divinatory value of the Geomantic figures
must therefore decide the choice of Chess-boards and
Lesser Angle settings.

The yellow and red men are so placed that they
advance to the attack of the black and the blue respec-
tively by the columns ; while the latter advance by the
ranks. That is, the Actives are shown as a vertical force,
while the Passives are shown as operating horizontally,
shewing the Cross of Life, corresponding to the forces
of the Court Cards and the Zodiacal Trumps in the
Tarot.

The central squares of the board contain the 16 signs
that are allotted to each Lesser Angle. And it is only
from these 16 squares that the pieces — except the Rook
and the King— -develop their full influence or defensive
force.

The Watery and Airy Boards are counterparts of
each other, so far as the arrangement of the signs, etc.,
of the squares are concerned. And the same is true as
regards the Earth and Fire Boards. Every Board has
its uppermost and lowermost ranks of the passive or
female element; and its two central ranks are of the
active or male element.

The most striking difference between the Air and
Water, and the Earth and Fire Boards is in the fact
that in the former the ranks are broken; whereas in the
latter they are not only continuous across each board,

< 357 >

but they are continuous right across both boards when
in situ. To this is due the greater balance and evenness
seen in the play of the pieces in the lower boards.

<3S8>

OFFICIAL RITUAL

The correct application of the action of the
moveable images ( representing the mo tion of
The Ruling Angels over the Servient Squares)
is called The Playe or Raying of the Chequers
of the Tablets.

By G. H. Fratre D.D.C.F,

Of the Chess King and the Tarot Ace. The move of
this piece is one square every way, and answereth to
the action of the Spirit. Wherever it goeth, it com-
menceth and initiateth a fresh current, whence it is
represented by the motion of only one square in any
direction and there staying for this purpose before
moving onward. So that his action is not hurried, but
represents a balanced movement. Yet in his beginning
of action is he at first a mute force, as though throned
upon the water; as in the end of his action he is a life
manifested and throned upon the earth. And herein is a
mystery of the Lord Aeshoori (Osiris) when enthroned
between Isis and Nephthys, thus representing the be-
ginning and end of the action of Him in whom end and
beginning are not, but rather concealment and then
manifestation. Herein is a great mystery of life, for His
Thrones are not in the two active elements, seeing that
these latter are his horse and chariot of transition in
the passage from concealment into manifestation. This
piece, then, is the symboliser of the action of the
potencies of the crosses on the Servient Squares.

Of the Chess Knight , the Tarot King. The move of
this piece is three squares cornerwise every way (as in
ordinary chess) and represented the. leaping action of
the flickering flame. Wherefore also is. he not stopped
in his course by a piece or an intervening square, even
as Fire seizing on a matter speedily rendereth it trans-

< 359 >

parent. This piece representeth the action of Fire as the
Revealer of the Strength of the Spirit, even as Hoor is
the avenger of Aeshoori. It is a force potent and ter-
rible, the King in the elemental operations.

Thus it openeth the locked doors of matter and
sheweth forth the treasure hidden therein. Therefore
hath all life its beginnnigs in a Fire Celestial. And the
number of squares covered by the move of the Knight
in the midst of the Board (reckoning from the Square
on which he standeth, but not including it) is 16
squares, of which 8 are checked, and 8 are passed over.

Of the Chess Queen, The Tarot Queen. The move of
this piece is unto every third square from her (reckon-
ing the square whereon she standeth as the first) as
well cornerwise, as well perpendicular, as horizontal.
Thus again covering 1 6 squares out of a square of 25
squares, of which 8 are threatened, and 8 are passed
over. But she threateneth not a piece upon the inter-
vening square of her move. And her movement is as
that of the waves of the sea, and (like the Knight)
she is not hindered in her motion by a piece on an
intervening square. This piece representeth the un-
dulating action of water and of the sea, and she is
ascribed unto the Great Goddess Isis, who is the
Cherisher of Life.

The Chess Bishop or Fool, the Tarot Prince. The
move of this piece is any number of squares cornerwise
(that is only on the diagonal) in any direction even
unto the limits of the Tablet. He representeth the keen
and swift wind, and he is ascribed unto the God
Aroueris. He is stopped by any piece in his way, even
as the wind is stopped by a material barrier. He repre-
senteth the swift vehicle of the Spirit.

The Chess Castle or Rook, the Tarot Princess or
Knave. The move of this piece representeth the pon-
derous and formidable force of earth and its motion is
any number of squares in a square direction, perpen-
dicular or horizontal (but not cornerwise) even unto
the limits of the board.

< 360 >

It is ascribed unto Nephthys the Goddess. It repre-
senteth the completed action of the Spirit in matter.
Therefore is its movement square, and also stopped by
intervening pieces, yet powerful from the length and
breadth of its range.

The Pawns. The four pawns represent certain forces
formed by the conjunction of the Spirit with each of
the four elements severally, and they are severally
ascribed unto Ameshet, Ahephi, Tmoumathph, and
Kabexnuv, who stand before the face of Aeshoori. And
their movement is but one square forward, perpen-
dicular, and they threaten one square forward diagonal
on each side, thus formulating the symbol of the Tri-
angle, for they each represent a mixture of three ele-
ments under the presidency of the Spirit. Therefore, each
is, as it were the servant of the God or Goddess, before
whom he standeth. Yet, they be all, in a manner, alike
in their action, although their Lords be different. Each
is the servant of the God or Goddess whose element
is expressed in his symbol, without its contrary.

In each set of three elements, taken together, two
must be contrary. Wherefore, for example, Ameshet,
who represents Water, Fire, and Earth, is the servant
of Nephthys, whose element Earth is expressed in his
attribution without the contrary of Air.

Ahephi, who represents Air, Fire, and Water, is the
servant of Aroueris, whose attribution is Air.

Tmoumathph, who represents Water, Air, and Earth,
is the Servant of Isis, whose attribution is Water.

Kabexnuv, who represents Fire, Air, and Earth, is
the servant of Horus, whose attribution is Fire.

One of the rules concerning the Pawns in actual play
is that should one reach the 8th square of its column,
it may be exchanged for the piece of which it is vice-
gerent. That is, as in ordinary chess, a pawn which
reaches the eighth square may be exchanged for any
piece the player desires — but in Enochian chess the
exchange is limited by the elemental attributions of

< 361 >

the pieces. So that were an Ahephi pawn the servant of
Aroueris, to survive the battle of the entire game and
win through to the top of the board, it could be ex-
changed for a Bishop, even though the Bishop were
untaken and still on the board. And so with the others.

The opening of chess play is known under the
technical title of “Awakening the Abodes.” As already
stated the game is set for four players, each of whom
works the pieces at each of the four angles, playing in
rotation. Should the game be used for the purposes of
divination, the first player would be the querent, the
one asking the question, or the person representing the
matter about which information is required. This first
player chooses which angle of the board he will play
from, bearing in mind the divinatory qualities of the
elements as set forth in the documents on Geomancy
and Tarot.

The major difference between Enochian chess and
the modern game is that in the former, when using it
for divinatory purposes, the moves are decided by the
throwing of a dice. Depending upon the number dis-
closed by the dice, so must a certain piece be moved,
for the numbers are attributed to pieces. The actual
details of the move — that is whether to right or left,
backward or forward, to take an opponent or to press
forward — are quite obviously left to the personal in-
genium and divining mind of the player. The dice only
determines specifically that such and such a piece shall
be played.

The Prime Mover, or the owner of the Ptah piece,
plays first, and his first move is to be decided by the
throw of the dice to indicate which piece or pawn he
must first play. Each player follows in rotation, deosil,
that is round the board with the sun from the prime
player. First the prime player moves, and if his setting
is Air, then follow the Water pieces, the Fire pieces,
the Earth pieces, and then back again to the Air who is
the prime mover.

< 362 >

The actual attributions of the numbers on the dice to
the Enochian chess-pieces are as follows:

If the player throws:

1. He moves a King or any Pawn.

2. He moves a Knight.

3. He moves a Bishop.

4. He moves a Queen.

5. He moves a Castle.

6. He moves a Pawn.

At the first move of the game, if the dice cast throws
up 1, it clearly cannot apply to the King, for this piece
cannot move at all until the pawns have been cleared
before him. In that event, a pawn would require to be
moved.

The reason for the attribution of the numbers on the
dice above shown to the chess-pieces are fairly simple.
The explanation must be sought in the numbers and
powers of the squares on the Sephirotic crosses. On the
ten-squared cross, Kether, the Crown, is the first
square, which is a fairly sound attribution to the King,
who is Osirir, Spirit — the Number 1. Number 2 on the
Cross is Chokmah, the Yod of Tetragrammaton, Abba,
and therefore the Knight is appropriate. 3 is Binah,
to which is referred in the Enochian attributions, the
High Priestess card of the Tarot. The mitre of the High
Priestess determines the selection of the Bishop. 4 is
Chesed, to which is attributed the Tarot trump The
Empress, who is the chess Queen. And 5 is the Castle,
referred to Geburah, and the Tarot card The Tower
struck by lightning. The remaining number 6 refers
to the movement of any pawn, one square.

It is not always necessary to use four players. Two
individuals may play, each operating two lesser angles
and two sets of pieces. Fire and Air would be pitted
against Water and Earth. If this is done, then the two
sets of elemental pieces of any player must be regarded
as a single unit in practice. That is to say if the first
player whose pieces are the allies of Fire and Air, checks
the Earth King, the second player must not continue

< 363 >

the movements of the Water pieces, which are his allies,
until he has moved the Earth King out of check by
any of the usual technical forms of chess. The reader
who understands and appreciates ordinary chess
manouevring will appreciate what is expected of him
in the course of play.

When the so-called “stale-mate” occurs, which is
when a player has no piece or pawn that he can move
without incurring check, that is the King not being in
check but so placed that he could not move without
getting in to check, the result is that the player whose
King is affected loses his turn until his state of “stale-
mate” is removed.

For the purposes of Divination, an additional piece
was employed. This was called the Ptah. Any book
dealing with the Egyptian God -forms will describe the
form in question. A small figure of this should be made,
and on the board it will represent the question or
matter of divination. The mode of employing it is
simple. It has no power at all, and is not actually used
in the play. It is only used by the first player to be set
on any square in the Lesser Angle from which he begins
his play. Any square, that is, except the one on which
the King first stands. The King must reach, in the
course of the game, this square on which the Ptah is
set and remain there for one round of the game un-
disturbed — that is without moving therefrom — and un-
checked. A knowledge of the nature of the Pyramids
with their elemental composition, and some knowledge
of the Angelic forces represented by those squares and
Pyramids, will decide the player as to what square shall
be selected for the placing of the Ptah. If the divinatory
question concerns the fiery Lesser Angle of the Element
of Earth, a question involving Capricornus and the
figure Career ruled by Zazel, then the Ptah probably
should be placed upon a square of the Angle which is
of the nature of Cardinal Earth, as representing the
Yod type of Earth, or on Elemental Fire, that is the

< 364 >

Heh (final) type of Fire. The ingenium of the inter-
ested student will guide his judgment herein.

NOTES CONCERNING THE BOARDS AND
THE PLAY GENERALLY

Every Lesser Angle throughout the Tablets has a
diagonal line of four squares starting from its prime
square; which are allotted respectively to Aries,
Gemini, Scorpio and Earth. From these four squares
the Bishops can move one square into a square of Libra,
Sagittarius, Taurus or Water, these completing the
series of squares in that Lesser Angle in which a Bishop
can move. Let us call this the Aries System of diagonal
squares.

This diagonal is crossed by another which in the
Airy and Watery boards is composed of Cancer, Leo,
Virgo and Air Squares, having as subsidiaries, squares
of Aquarius, Pisces, Capricorn and Fire. In the Earthy
and Fiery board the second series of four form the
diagonal, and the first the subsidiaries. Let us call this
the Cancer series.

If we now examine the Boards we shall see that the
Aries system of any Lesser Angle is joined diagonally
to the Aries system of the other three Lesser Angles;
and that the Cancer also is similarly joined to every
other Cancer system. So that we have two systems of
squares; viz: the Aries and the Cancer; of the whole,
each containing four squares allotted to every sign it
contains. This resembles the black and white systems of
squares of the ordinary board; and it is as if we allotted
the White to Aries, and the Black to Cancer.

When beginning a game see to which system the
Ptah square belongs. Because if it be a square of the
Aries system the attack of the opposing Queens is in-
significant, while that of the Bishops is strong. In such
a case the number of pieces is 6 ; 2 Bishops, 2 Kinghts
and 2 Rooks. That is, in these matters the Airy attack
is strong, and the Watery weak.

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If the Ptah be on a square of the Cancer System,
one opposing Queen directly attacks this Square, but
the Bishops do not. In this case the number of attack-
ing pieces is 5; one Queen, 2 Knights, and 2 Rooks.
That is, in these matters the Airy attack is insignifi-
cant, while the Watery is strong.

If an opposing Queen can attack the Ptah, the de-
fence should note well which Queen it is and should
remember that this fact greatly enhances her power.
He should thereupon not hesitate to exchange what
might otherwise be considered a more powerful piece
for her. She should certainly be exchanged for a Bishop,
and probably also for a Kn ight.

The YHVH order of the pieces corresponds with
their respective offensive and defensive Powers.

Yod. Knight. The most offensive piece.

Heh, Queen. More offensive than defensive.

Vau. Bishop. More defensive than offensive.

Heh (final). Rook. Most defensive. That is in a
general sense.

Because, according to the circumstances of the actual
play, every piece is able to assume both roles of attack-
ing or defending.

Note that, as in ordinary chess, opposing Kings may
not occupy contiguous squares. There must always be
one square between them. This, however, does not
apply to the Kings who are allies. That is, if Fire and
Air are allies, then the Kings of these elements may
approach each other and occupy contiguous squares.
Naturally they do not check each other.

When a King has once been moved from the corner
square which he occupied with another piece at the
beginning of the game neither he nor that piece can be
moved back again to that square unless it be vacant.

If the Prime Player’s King is checked and he cannot
move it, his game is arrested and his pieces cannot move
until the pieces of his ally can release his King. That
is to say that his pieces remain in situ but having during
that time of check no power of action and can neither

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attack nor threaten; they only block the squares oc-
cupied. If the allied King can be check-mated, his
partner continues to play and to seek to release him.
When both Kings are checkmated, the game is at an
end, and the partners checkmated have lost the game.
The game is also lost by the first player, when though
neither he or his ally is checkmated, the enemies hold
such a position that the Prime Player cannot possibly
attain the Ptah square.

The Knights or Fiery forces of the Elements meet
and clash violently in all parts, and are strong in attack
against every thing and everywhere. Their moves, like
Fire, pass unarrested through the other elements in ir-
regular courses like the lambent flame, leaping both
diagonally and square-wise at every move. They con-
tain the potential forces of the other pieces. Their force
is similar to the Tarot King, and to Chokmah. They
are the Abba forces, and with the Queens represent the
Briatic forces of the scheme.

The Queens or Watery forces of the Elements never
clash with one another, but ever undulate onwards,
each in its own course unaffected by opposing or cross-
ing waves. But the Watery forces only move in their
respective pre-ordained courses; they cannot leave
their limits and enter upon the domain of others. Water,
like Fire, is unarrested and undulating, and like Air
and Earth it can act diagonally or square-wise, con-
taining the potential force of Air and Earth. They are
the Queen of the Tarot, and Binah. They are the
Aimah, and are of Briah.

The Bishops are subtle and sharp, Airy in quality,
moving rapidly, but easily arrested in their course.
They clash not with opposing Bishops, and the friendly
Airs support each other in attack and defence. Where
the active Airs whirl the passives cannot come. They
are the forces of the Princes, and of Yetzirah, the Son.

The Rooks are the heavy resisting powers of the
Princess, the Earth by nature, mighty indeed in action
when preceded by the action of the other three. That is,

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when in any matter the forces of Fire, Water, and Air
have been absorbed and equilibriated, i.e. removed
from the board, the mighty powers of the castles come
into play. But woe to him who too early calls these
ponderous forces forth.

The Rook moves through columns as through ranks.
She is able, therefore, to reach every square on the
board, and is very powerful. But her movement is very
ponderous, and it is a piece that is not moved many
times in a game unless the forces of the other Elements
have been absorbed in its working out. While the
Aleph, Mem, and Shin, forces are in full operation the
Rook is easily attacked and with difficulty defended,
unless she remain quiet, and act as a firm basis of
support and defence to the side. If she, however, make
the mistake of entering early into action she is nearly
sure to fall a prey to the more subtle forces whose
proper sphere is attacked.

If the more subtle forces do not bring about a solu-
tion of the question, and the matter has to be fought
out to the bitter end, that is, if the Yetziratic and
Briatic forces are absorbed and balanced in the matter,
then do the ponderous forces of Assiah, the Princess,
engage in powerful combat.

End of Volume Four
Completing the Work

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